Versteht man unter dem Poetischen nicht allein das in der dichterischen Phantasie verankerte Vermögen, schöne Scheinbilder zu schaffen, sondern darüber hinaus - und mit dem griechischen Wortstamm im Einklang - die allgemeine menschliche Verfertigungskraft, dann kann Fichtes Wissenschaftslehre als echt poetische - richtiger gesagt: poietische - Philosophie genommen werden. Die Grundideen derselben kreisen seit ihrer ersten Formulierungen um das Wesen jeglicher Tätigkeit, welche diesen Namen verdient. Sie will also die Akte und Strukturen ans Licht bringen, die der Konstitution der Objekte (...) zugrunde liegen. So haben anfänglich die Figur der schwebenden Einbildungskraft, das Konzept des Genies als des Urfreiseins sowie der Gedanke des ins Unendliche gehenden Handelns des Geistes die Funktion, die Gestaltungsweise der Welt oder des Seins selbst als solche zu erklären. Auch die später herausgearbeiteten Begriffskonstellationen dienen diesem Zweck. Das im Bilde des Absoluten verschwindende, um sich daraus wieder abzuleitende, wissende Ich einerseits und die religiös bestimmte Einstellung des lebendigen Subjekts zu seinem Grunde und zur gegenständlichen Welt andererseits können als Vertiefung früherer Fassungen betrachtet werden. Eben diese Begriffskonstellation versuchen wir im Folgenden näher zu untersuchen, und zwar aus dem Gesichtspunkte der Schellingschen Philosophie der Mythologie, denn wir sind der Meinung, dass erst diese Perspektive den eigentlichen Sinn und den wahren Ort der Fichteschen Lehre vom Absoluten sehen lässt. (shrink)

In this paper I defend the multi-dimensional conception of the mind according to which an account of one-dimension, for example biological or computational or cultural, is insufficient for an adequate theory of the mind. The systematic account of this conception was presented in my book Philosophy of mind. The debate with naturalistic conceptions of mind (in Polish, Marszałek 2003). Here I only focus on some problems which have been raised by Robert Poczobut in his review of my book (presented (...) in this volume). They are the following problems: the problem of unification of research in the paradigm of cognitive science (i.e., unification via information); the problem of reduction and emergence discussed on Searle's approach to the mind; the problem of causality and determinations of the mind (Does the mind have only causal, i.e. physical determination or not?, Does the determination of the mind have any influence on the causal complementation of the physical universe?, Is possible a system without any causal determination?); the problem of consciousness (Is consciousness possible in artificial intelligence? What is the conclusion from the known Searle's principle of connection saying about the connection between the intentional and conscious states?); and the problem of compatibility of descriptions given in the philosophy of mind at the psychological level, and in neuroscience at the neuronal level (I'd presented this compatibility on the analysis of the experience of pain). In the conclusion, entitled "Conclusion without dialectics," I reply to the objection of my reviewer that I admit the dialectics of naturalism with non-naturalism. I agree for such "dialectics" as a starting point from where I speak for certain continuity in research of the mind conducted by science and philosophy, but I also admit such dimensions of the mind which can be studied autonomically (in non-naturalistic philosophical approach). (shrink)

How are truths about physical and mental states related? Robert Kirk articulates and defends 'redescriptive physicalism'--a fresh approach to the connection between the physical and the mental, which answers the problems that mental causation has traditionally raised for other non-reductive views.

This book clarifies the relation between religion and ethics, articulates principles governing religion in politics, and outlines a theory of civic virtue. It frames institutional principles to guide governmental policies toward religion and counterpart standards to guide individual citizens; and it defends an account of toleration that leavens the ethical framework both in individual nations and internationally.

This is an extensively re-written second edition of a well regarded and much cited text on the issue of animal protection. It remains the only text to combine an examination of the philosophy and politics of the issue. Its central argument is that the philosophical debate is central to an understanding and evaluation of the substantive issues involving animals and the nature of the movement for change. The book has been thoroughly revised to include major theoretical and empirical developments. Specifically, (...) the "second generation" of animal ethics literature is examined in detail, and attention is paid to the campaigns and public controversy over the export of live animals and the use of animals in research, the impact of genetic engineering on the welfare of animals and the latest developments in the controversy over hunting. (shrink)

In this book, Robert Talisse critically examines the moral and political implications of pluralism, the view that our best moral thinking is indeterminate and that moral conflict is an inescapable feature of the human condition. Through a careful engagement with the work of William James, Isaiah Berlin, John Rawls, and their contemporary followers, Talisse distinguishes two broad types of moral pluralism: metaphysical and epistemic. After arguing that metaphysical pluralism does not offer a compelling account of value and thus cannot (...) ground a viable conception of liberal politics, Talisse proposes and defends a distinctive variety of epistemic pluralism. According to this view, certain value conflicts are at present undecidable rather than intrinsic. Consequently, epistemic pluralism countenances the possibility that further argumentation, enhanced reflection, or the acquisition of more information could yield rational resolutions to the kinds of value conflicts that metaphysical pluralists deem irresolvable as such. Talisse’s epistemic pluralism hence prescribes a politics in which deep value conflicts are to be addressed by ongoing argumentation and free engagement among citizens; the epistemic pluralist thus sees liberal democracy is the proper political response to ongoing moral disagreement. (shrink)

Rousseau was both a central figure of the European Enlightenment and its most formidable critic. In this compact, thought-provoking study across a range of disciplines, Robert Wokler shows how Rousseau's thinking and writing were all inspired by an ideal of mankind's self-realization in a condition of unfettered freedom. No other work on Rousseau provides such a readable introduction to his life and work.

The Einstein-Podolsky-Rosen argument for the incompleteness of quantum mechanics involves two assumptions: one about locality and the other about when it is legitimate to infer the existence of an element-of-reality. Using one simple thought experiment, we argue that quantum predictions and the relativity of simultaneity require that both these assumptions fail, whether or not quantum mechanics is complete.

The idea to produce the current volume was conceived by Jiirgen Mittelstrass and Robert E. Butts in 1978. Idealist philosophers are wrong about one thing: the temporal gap separating idea and reality can be very long indeed - even ten or so years! Problems of timing were joined by personal problems and by the pressure of other professional commitments. Fortunately, James Brown agreed to cooperate in the editing of the volume; the infusion of his usual energy, good judgement and (...) good-natured promptness saved the volume and made its produc tion possible. Despite the delays, the messages of the papers included in the book have not gone stale. An extremely worthwhile exercise in international philosophical cooperation has come to fruition; the German constructivist philosophical position is here represented in papers in English that will make its contemporary importance available to a larger audience. The editors owe thanks to many persons. All involved in the project owe much to the interest and support of Nicholas Rescher, a friend of the undertaking from the time of its inception. My review of the translations was helped immensely by Andrea Purvis' careful copy editing of the typescript. Most of all, however, we owe gratitude and admiration for the tireless efforts on behalf of this enterprise to Jiirgen Mittelstrass. (shrink)

Anthropology, History, and Education, first published in 2007, contains all of Kant's major writings on human nature. Some of these works, which were published over a thirty-nine year period between 1764 and 1803, had never before been translated into English. Kant's question 'What is the human being?' is approached indirectly in his famous works on metaphysics, epistemology, moral and legal philosophy, aesthetics and the philosophy of religion, but it is approached directly in his extensive but less well-known writings on physical (...) and cultural anthropology, the philosophy of history, and education which are gathered in the present volume. Kant repeatedly claimed that the question 'What is the human being?' should be philosophy's most fundamental concern, and Anthropology, History, and Education can be seen as effectively presenting his philosophy as a whole in a popular guise. (shrink)

Ecrit vraisemblablement vers 386/385, le Menexene s'attache a l'eloquence politique lors d'oraison funebre en l'honneur de citoyens morts au combat. Dans ce dialogue, Socrate indique au jeune Menexene qui entre en politique, comment se moquer des orateurs en lui recitant une oraison funebre provenant de sa maitresse Aspasie, epouse de Pericles. L'ouvrage decortique l'un des premiers dialogues de Platon.

In this introductory paper, we assess the current status of blindsight -- the phenomenon in which patients with damage to their primary visual cortex retain the ability to detect, discriminate and localize visual stimuli presented in areas of their visual field in which they report that they are subjectively blind. Blindsight has garnered a great deal of interest and critical research, in part because of its important implications for the philosophy of mind. We briefly consider why this is so, and (...) then go on to examine three empirical questions which have fuelled challenges to the validity of blindsight as a distinct neuropsychological phenomenon. First, is blindsight simply degraded normal vision? Second, does blindsight depend on undamaged areas of primary visual cortex? Third, does evidence that blindsight patients are aware of moving stimuli undermine the apparent dissociation between access to visual information and visual experience in blindsight? In the course of the review we introduce the four other papers on blindsight in this issue. We conclude that, although patients with primary visual cortex damage may indeed perceive moving stimuli, there is still good evidence for a dissociation between access to information and phenomenal experience which cannot be accounted for in terms of degraded normal vision or undamaged primary visual cortex. (shrink)

Utilizes anthropological theory to relativize and question leading theories in the philosophy of language and epistemology. Annotation copyrighted by Book News, Inc., Portland, OR.

The various cosmological proposals by Einsteinian relativists seek to show the structure of the world as a consequence of the basic notions of relativity. In particular, the irrelevance of the state of motion of an observer to his description of the fundamental laws of nature is to be maintained. Furthermore, gravity is understood as being a description of the fact that particles move along certain minimal paths in non-Euclidean space. In this theory, the effect of one material particle on another (...) particle in the old-fashioned sense of gravitational attraction becomes indirect; that is, a particle moves on a minimal path in a space having a degree of curvature dependent on the material entities which exist in it, rather than having its path bent by the attraction between it and other material bodies, all of them existing in an absolute or receptacle-like space. (shrink)

With a new preface, Robert Paul Wolff's classic analysis of the foundations of the authority of the state and the problems of political authority and moral autonomy in a democracy.

René Descartes was a French mathematician and philosopher and is considered the father of modern philosophy. Coinciding with a period of scientific exploration and discovery in Europe, modern philosophy emphasized the use of reason over a dependence on traditional ways of thinking about the world. Embodying this spirit, Descartes split with many of the medieval and scholastic philosophers that came before him and attempted to build a philosophical system from scratch. In his Meditations on First Philosophy, Descartes begins this project (...) by considering how much we can know about the world around us. In this piece, we will critically examine Descartes’ arguments that reality is not what it appears to be. Descartes makes the case that we can't rule out that our life is all a dream or that we might all be radically deceived. Is there any way that we can rule these things out? (shrink)

This book explores four types of nothingness as found in nature: holes in nature, totalizing nothingness in horror, naturing nothingness, and encompassing nothingness. Robert S. Corrington argues that though nothingness takes many forms, they are all guises of the same vast Nothingness.

In an important 2006 paper, Nishi Shah defends ‘evidentialism’, the position that only evidence for a proposition’s truth constitutes a reason to believe this proposition. In opposition to Shah, Anthony Robert Booth, Andrew Reisner and Asbjørn Steglich-Petersen argue that things other than evidence of truth, so-called non-evidential or ‘pragmatic’ reasons, constitute reasons to believe a proposition. I argue that we can effectively respond to Shah’s pragmatist critics if, following Shah, we are careful to distinguish the evaluation of the reasons (...) for a belief from the process of actually forming a belief and allowing it to influence action. Drawing this distinction is assisted if we utilize Rudolf Carnap’s probabilistic interpretation of what it means to be disposed to believe a claim. (shrink)