This book offers a unified collection of published and unpublished papers by Robert Audi, a renowned defender of the rationalist position in ethics. Taken together, the essays present a vigorous, broadly-based argument in moral epistemology and a related account of reasons for action and their bearing on moral justification and moral character. Part I details Audi's compelling moral epistemology while Part II offers a unique vision of ethical concepts and an account of moral explanation, as well as a powerful (...) model of moral realism. Part III extends this account of moral explanation to moral responsibility for both actions and character and to the relation between virtue and the actions that express it. Part IV elaborates a theory of reasons for action that locates them in relation to three of their traditionally major sources: desire, moral judgment, and value. Clear and illuminating, Audi's introduction outlines and interconnects the self-contained but cumulatively arranged essays. It also places them in relation to classical and contemporary literature, and directs readers to large segments of thematically connected material spread throughout the book. Audi ends with a powerfully synthetic final essay. (shrink)

In a style that is both philosophically sophisticated and accessible to general readers, Robert Almeder introduces readers to the vigorous debate in the scientific community about the possibility of personal survival after death. He argues that belief in some form of personal survival is as empirically justifiable as our belief in the past existence of dinosaurs. Drawing on 21 of the best case studies in reincarnation, apparitions of the dead, ostensible possession, out-of-body experiences, and trance mediumships, Death and Personal (...) Survival offers a comprehensive discussion of the best empirical evidence in each of these areas and refutes alternative explanations offered by sceptics. (shrink)

This book critically evaluates liberalism, the dominant attempt in the tradition of political philosophy to provide a philosophical foundation for democracy, and argues for a conception of deliberative democracy to meet this need.

If people are inclined to attribute race to humanoid robots, as recent research suggests, then designers of social robots confront a difficult choice. Most existing social robots have white surfaces and are therefore, I suggest, likely to be perceived as White, exposing their designers to accusations of racism. However, manufacturing robots that would be perceived as Black, Brown, or Asian risks representing people of these races as slaves, especially given the historical associations between robots and slaves at the very origins (...) of the project of robotics. The only way engineers might avoid this ethical and political dilemma is to design and manufacture robots to which people will struggle to attribute race. Doing so, however, would require rethinking the relationship between robots and “the social,” which sits at the heart of the project of social robotics. Discussion of the race politics of robots is also worthwhile because of the potential it has to generate insights about the politics of artifacts, the relationship between culture and technology, and the responsibilities of engineers. (shrink)

This is explained in a new introduction that goes beyond the interpretative enterprise of the rest of the book to assess Marx in relation to contemporary ...

"This book discusses the vast and complex range of choices in between blanket amnesty and total accountability through criminal justice, and does so with ...

Propositional relationalists about the attitudes claim to find support for their view in what they assume to be the dyadic relational logical form of the predicates by which we canonically attribute propositional attitudes. In this paper I argue that the considerations that they adduce in support of this assumption, specifically for the assumption that the that-clauses that figure in these predicates are singular terms, are suspect on linguistic grounds. Propositional relationalism may nonetheless be true, but the logical form of attitude (...) predicates provides no grounds for thinking this to be so. (shrink)

Finance orthodoxy views finance capital as privately supplied, inherently scarce, and limited to assets accumulated by rentiers and held in financial institutions to be “intermediated” between virtuous savers and needful end users. But this “intermediated scarce private capital” orthodoxy is false and profoundly antagonistic to both democracy and productive investment. This article offers a more accurate portrayal that captures the critical role the public plays in generating and allocating its own full faith and credit in monetized form. The financial system (...) then looks like a franchise arrangement in which the public is franchiser and the institutions dispensing its full faith and credit are its franchisees. A post-capital-scarcity account of publicly underwritten finance explicitly recognizes both the propriety and the necessity of the public’s taking an active role in modulating and allocating its credit aggregates across the economy it constitutes. (shrink)

Defining qualified reasoning as reasoning containing such loose qualifying words as 'probably,' 'usually,' 'probable, 'likely,' 'ceteris paribus,' and 'primafacie, Ennis argues that typical cases of qualified reasoning, though they might be good arguments, are deductively invalid, implying that such arguments fail soundness standards. He considers and rejects several possible alternative ways of viewing such cases, ending with a proposal for applying qualified soundness standards, which requires employment of sufficient background knowledge, sensitivity, experience and understanding of the situation. All of this (...) takes place as part of the process, introduced elsewhere, of successively applying different legitimate sets of standards until one is found that is satisfied, or none is found, the latter calling for rejection of the argument, the former calling for its acceptance. (shrink)

Although the influence of Homer on Western literature has long commanded critical attention, little has been written on how various generations of readers have found menaing in his texts. These seven essays explore the ways in which the Illiad and the Odyssey have been read from the time of Homer through the Renaissance. By asking what questions early readers expected the texts to answer and looking at how these expectations changed over time, the authors clarify the position of the Illiad (...) and the Odyssey in the intellectual world of antiqueity while offering historical insight into the nature of reading. The collection surveys the entire field of preserved ancient interpretations of Homer, beginning with the fictional audiences portrayed within the poems themselves, proceedings to readings by Aristotle, the Stoics, and Aristarchus and Crates, and culminating in the spritiualized allegorical reading current among Platonists of the fifth and sixth centuries C.E. The influence of these ancient interpretations is then examined in Byzantium and in the Latin West during the Renaissance. Contributors to this volume are Robert Browning, Anthony Grafton, Robert Lamberton, A.A. Long, James Porter, Nicholas Richardson, and Charles Segal. Robert Lamberton is Assistant Professor of Classics and John J. Keaney is Professor of Classics, both at Princeton University. Originally published in 1992. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

This essay attempts to outline a genealogical approach to the question of why political reasoning and moral reasoning have parted company, highlighting the contributions of Aristotle, Aquinas, Geulincx, Kant, Garve, Hegel, and Schmitt. In the author’s conclusion he looks in particular at the work of Hannah Arendt and Emmanuel Levinas, the former largely associated with political philosophy and the latter almost exclusively associated with ethics, to show that these readings are both one-sided understandings of their work and that, writing in (...) the aftermath of the Holocaust, neither accept the standard account of the relation of ethics and politics. (shrink)

I present the mismatch problem for Act Consequentialism, and I critically evaluate some popular solutions before offering my own solution to a specific version of the problem. The mismatch problem arises for Act Consequentialism when a group could have done better, but no individual in the group had an alternative with a better outcome. In such cases, the theory delivers mismatched verdicts: it condemns what the group does, but it cannot condemn any of the individual acts. In the first chapter (...) of the dissertation, I explain exactly how this problem works. In the next four chapters, I identify a variety of cases that give rise to the mismatch problem, and I explain why the most popular strategies for modifying Act Consequentialism do not get around it. In the final chapter, I introduce a novel taxonomy of problem cases, and I introduce a 'cautious' version of Act Consequentialism that doesn't encounter the mismatch problem for a certain class of case. (shrink)

Thomas Urquhart (1611–1660), celebrated for his English translation of Rabelais’ Gargantua et Pantagruel, has earned some notoriety for his eccentric, putatively incomprehensible early book on trigonometry The Trissotetras (1645). The Trissotetras was too impractical to succeed in its own day as a textbook, since it lacked both trigonometric tables and sample calculations. But its current bad reputation is based on literary authors’ amplifications of the verdict prefaced to its 19th century reprinting by one mathematician, William Wallace, who lacked the background (...) to appreciate the book’s historical context. Considering that context (including seventeenth century ‘copious’ prose, and medieval logic and ‘art of memory’), the bad reputation is undeserved: the book is mathematically clear, clever (e.g. in superimposing 16 problems into one diagram), and complete. The Trissotetras may thus be viewed as simply one more of Urquhart’s polymathic projects and involvements – which included education, rise of the middle class, religious and class conflicts, development of science and mathematics, search for patronage, universal language construction, and development of English prose – which serve to make him a lively and instructive intellectual Everyman for his time. (shrink)

In this essay on ancient architectural technologies, I propose to challenge the largely conventional idea of the transcendent origins of philosophy, that philosophy dawned only when the mind turned inside, away from the world grasped by the body and senses. By focusing on one premier episode in the history of western thinking – the emergence of Greek philosophical thought in the cosmic architecture of Anaximander of Miletus – I am arguing that the abstract, speculative, rationalising thinking characteristic of philosophy, is (...) indeed rooted in practical activities, and emerges by means of them rather than in repudiation of them. The spirit of rational inquiry emerged from several factors but the contributing role of monumental architecture and building technologies has been vastly under-appreciated. In the process of figuring out how to build on an enormous scale that the eastern Greeks had never before tried, the architects discovered and revealed nature’s order in their thaumata, the very experience with which Aristotle claims that philosophy begins. Ancient architecture and building technologies were on display for decades with monumental temple building. In front of Anaximander and his community, a new vision of nature spawned that, surprisingly, humans could grasp and command. The building of these thaumata, these objects of wonder, offered proof of the human capacity to control nature, and opened a new vision of our human rational capacity to understand the world and our place in it. (shrink)

Bu makale, yazarın 'Religious Education: An Interpretive Approach' adlı eserinde de olduğu gibi öncelikle temsil, yorumlama ve düşünümsellik anahtar kavramlarını tartışarak yorumlayıcı din eğitimi yaklaşımını tanıtma amacını gütmektedir. Makale, bu fikirlerin deneysel bir program geliştirme projesi olan Warwich Din Eğitimi Projesine nasıl uygulandığını göstererek devam etmektedir. Nihayet Warwich Din Eğitimi Projesinin tamamlayıcısı olarak görülen yorumlayıcı yaklaşımın dört değişkeninin üzerinde durulmaktadır. İkisi İngiltere'deki Warwich Din ve Eğitim Araştırmaları Biriminde yapılan çalışmayla bağlantılıdır. Diğerleri ise Güney Afrika ve İsveç'teki din eğitimcilerinden alınmıştır.

In this article, I review Philosophy Comes to Dinner, examining some of its persistent metaethical issues, especially some potentially controversial assumptions made by the authors and the tendency found in some to treat thought experiments as empirical experiments. The book covers arguments for different diets, the causal efficacy argument, feminist food ethics, harms of the food system, locavorism, and other topics. The causal efficacy argument, while not a part of all chapters in the book, is its focus, with authors arguing (...) for and against it, and for and against various interpretations of its ethical consequences. (shrink)

ABSTRACTSpiritual trial is indeed ‘spiritual’ – it is possible only in someone who is not utterly spiritless as Kierkegaard means the word – but it is not true, as Kierkegaard’s pseudonyms occasionally maintain, that it makes sense only as a religious category, unless religious is redefined in radically general terms, as Kierkegaard in fact does, along with the ideas of offense, anxiety, inwardness, and desire. Every existing individual has some minimal acquaintance with spiritual trial, if only as an anxiety about (...) a continual imminent possibility. I argue that spiritual trial, as Kierkegaard and his pseudonyms intend it – although they do not of course put it in these Levinasian terms – is inseparable from a certain phenomenology of the subject that begins with Kierkegaard and that turns spiritual trial into something essential to becoming a self, the result of one’s vulnerability to alterity, one’s anxiety to defend one’s autonomy against the experience of the other as other. Spiritual trial, in Kierkegaard’s strict sense, is therefore best understood as a special form of a very ordinary, basic experience, a kind of primordial trauma, of which Emmanuel Levinas has so far given us the most complete phenomenological description. (shrink)

A guide that explains how pearls of wisdom from the greatest Western philosophers can help readers face and make light of some of the daily challenges of modern life."--Provided by publisher.

I suggest that Sidgwick, in his controversial “distinction passage,” has Schopenhauer in mind as someone who denies egoism on the ground that there are no separate individuals. I then reconstruct Sidgwick's argument in the passage. I take him to be defending a presupposition of the case for choosing egoism over utilitarianism. He is claiming that there are separate individuals. I close by rejecting alternative interpretations, on which Sidgwick is arguing directly for egoism.

This book examines a fundamental social paradox: although less equality certainly entrenches injustice, more equality may nevertheless protect the advantages that one group enjoys over fellow citizens. Their studies confront us with vivid cases where equality for some is preferred to equality for all.

Considers the legacy of Thomas Merton and his relevance for contemporary times. With the publication of The Seven Storey Mountain in 1948, Thomas Merton became a bestselling author, writing about spiritual contemplation in a modern context. Although Merton (1915–1968) lived as a Trappist monk, he advocated a spiritual life that was not a retreat from the world, but an alternative to it, particularly to the deadening materialism and spiritual vacuity of the postwar West. Over the next twenty years, Merton wrote (...) for a wide audience, bringing the wisdom of Christianity, Buddhism, and Sufism into dialogue with the period’s contemporary thought. In Thinking through Thomas Merton, Robert Inchausti introduces readers to Merton and evaluates his continuing relevance for our time. Inchausti shows how Merton broke the high modernist trance so that we might become the change we wish to see in the world by refiguring the lost virtues of silence, contemplation, and community in a world enamored by the will to power, virtuoso performance, radical skepticism, and materialist metaphysics. Merton’s defense of contemplative culture is considered in light of the postmodern thought of recent years and emerges as a compelling alternative. Robert Inchausti is Professor of English at California State Polytechnic University, San Luis Obispo. He is the author of Thomas Merton’s American Prophecy and The Ignorant Perfection of Ordinary People, both also published by SUNY Press. (shrink)

following list of abbreviations : Ethics — Lectures on Ethics GMM — Groundwork of the Metaphysic of Morals KrV — Critique of Pure Reason KU — Critique of ...

Ken Gemes's “The Biology of Evil” makes significant advances over previous discussions in its recognition of the centrality of the Jews in Nietzsche's account of the rise of slave morality, and in its differentiation between Nietzsche's virulent opposition to the anti-Semitic movements of his era and his embrace of prejudice regarding Jews and Jewry. There are three areas in which his claims are deficient, however. He does not realize Nietzsche's lifelong interest in the contemporary Jewish Question in Germany. He disregards (...) Nietzsche's avid interest in eugenics and eugenic solutions in the discussion of degeneration; Nietzsche knew the works of Francis Galton and others, and he himself wrote explicitly about positive and negative eugenics. Finally, Gemes believes Nietzsche advocated a mixture of slave and master morality, while it is clear from his rhetoric and his substantive remarks that he envisions no harmony of these two antagonistic value systems. (shrink)

At many slaughterhouses, if a pregnant cow is killed, then medical companies pay to harvest the fetus's blood. When you communicate the details of this process to people, many of them are disgusted. I submit that those who are repulsed thereby acquire a reason to believe that this practice is morally wrong. However, it is controversial to maintain that disgust can provide moral guidance. So, I develop a theory of disgust’s moral salience that fits with the empirical work that’s been (...) done on it, and I apply it to the collection of bovine fetal blood. I conclude by suggesting how this theory may be of use in animal ethics generally. (shrink)

Bender, Robert The USA constitution does not have a clause requiring any separation of church and state and until 1948 there were no Supreme Court rulings to ensure that this was seen as a basic constitutional principle. Then in 1945 Vashti McCollum, a 33-year-old part-time squaredancing teacher from Champaign, Illinois, initiated a legal action that changed all that.

In lieu of an abstract, here is a brief excerpt of the content:Locke on the Knowledge of Material Things ROBERT FENDEL ANDERSON IT IS nOT John Locke's intention, in his Essay Concerning Human Understanding, to deal with matter and material substance nor with how these are able to affect the mind. These are considerations for natural philosophy; Locke counts himself rather among the moral philosophers. He does not propose, therefore, to meddle with the physical aspects of the mind, nor (...) with the physical production of sensations through the organs, nor with the production of ideas in the understanding, nor even with whether ideas depend upon matter for their source. He defers to the wisdom of such men as Boyle, Sydenham, Huygens and Newton in these considerations, and finds it "... ambition enough to be employed as an under-labourer in clearing the ground a little, and removing some of the rubbish that lies in the way to knowledge....,, 1 It is true that Locke's Essay is characterized chiefly not by an interest in matter and the mechanics of perception but rather by an interest in epistemology and in the ordering and assessment of our knowledge. Because of the very nature and emphasis of this epistemology, however, Locke finds that he must, from time to time, at least mention the nature of matter and how it affects us. Finally, it becomes apparent, certain changes or ambiguities in his point of view regarding the mode of our knowledge and its certainty are consequences of his understanding of matter. It is a demonstration of these elements of his doctrine, which seem not to have obtained the full attention of such scholars as Aaron, Fraser, and Gibson, that I shall attempt in this paper. Fundamentally, Locke's theory of matter appears to be that of Democritus and Epicurus. Like the Greek atomists, he conceives of matter as consisting of particles or corpuscles infinite in number. At least some of these are so minute as to be individually insensible, and probably he intends that all are, although, to my knowledge, he never states that this is so. In the aggregate, in any case, particles do constitute perceptible bodies. As for the Greeks, so also for Locke, the particles arc all extended, having size and shape. They are said also to possess motion or rest, although he takes care to say that matter cannot produce motion in itself,e Locke frequently mentions other properties as being "primary" or "really in" material things. Some of these are solidity, texture, cohesion of parts, situation, and number. Apparently some of these may be ranked under others since, as he 1"Epistle to the Reader," Vol. I, p. 14. All footnotes refer to passages in John Locke's An Essay Concerning Human Understanding, collated and annotated, with prolegomena, biographical, critical, and historical by Alexander Campbell Fraser, in two volumes (New York, Dover Publications, Inc., 1959). Large Roman numerals refer to books of the Essay; small Roman numerals refer to chapters of the books; Arabic numerals refer to sections of the chapters. 2 IV, x, 10. [205] 206 HISTORY OF PHILOSOPHY remarks, figure presupposes extension, and receiving or communicating motion through impact presupposes solidity. The influences of these particles upon one another are treated by Locke under the topic of "powers," a notion which includes in it some kind of "secret relation of parts." 3 The capacities in any substance to give alterations of primary qualities are active powers; the capacities to receive such alterations are passive powers. This alteration must be accomplished by impact or impulse since this, Locke says, is the only way in which bodies can be conceived to operate. Sensation in the percipient being then is to be understood as a special case of this impact of particles upon others. It is evident to Locke that from external obiects some motion must be conveyed by some parts of our bodies to the brain or seat of sensation to produce in our minds the particular ideas we have of these external objects. We are able by sight to perceive at a distance the primary qualities of bodies of observable size. Locke reasons that therefore "... some singly imperceptible bodies must come from them to the eyes, and thereby convey to... (shrink)

Prudence, if not sheer logical necessity, dictates that when discussing something, it helps to have some idea of what you are talking about. This is why even the most experienced scholars periodically discuss their terms. Those discussions rarely, if ever, settle anything more than discussants= (sometimes differing) words for a few readily recognizable regions in the relevant..