Military service in general and combat service in particular can be physically and psychologically stressful. Previous studies have focused on risk propensity and risky behavior among soldiers. Yet knowledge is still lacking regarding the impact of type of army service on soldiers’ risk perceptions. The current study examines how type of army service and negative incidental emotions affect risk perceptions. Results of a survey conducted among 153 combat and non-combat Israeli soldiers indicate that respondents serving in combat units on average (...) have more pessimistic risk perceptions than non-combat soldiers. Yet no significant differences emerged between combat and non-combat respondents with respect to their levels of negative incidental emotions. Regression analyses suggest that higher levels of negative incidental emotions are correlated with pessimistic risk perceptions among all respondents, while higher levels of risk attitude are correlated with pessimistic risk perceptions among combat soldiers but not among non-combat soldiers. (shrink)

The philosophy of measurement studies the conceptual, ontological, epistemic, and technological conditions that make measurement possible and reliable. A new wave of philosophical scholarship has emerged in the last decade that emphasizes the material and historical dimensions of measurement and the relationships between measurement and theoretical modeling. This essay surveys these developments and contrasts them with earlier work on the semantics of quantity terms and the representational character of measurement. The conclusions highlight four characteristics of the emerging research program in (...) philosophy of measurement: it is epistemological, coherentist, practice oriented, and model based. (shrink)

Is it ever rational to suspend judgment about whether a particular doxastic attitude of ours is rational? An agent who suspends about whether her attitude is rational has serious doubts that it is. These doubts place a special burden on the agent, namely, to justify maintaining her chosen attitude over others. A dilemma arises. Providing justification for maintaining the chosen attitude would commit the agent to considering the attitude rational—contrary to her suspension on the matter. Alternatively, in the absence of (...) such justification, the attitude would be arbitrary by the agent's own lights, and therefore irrational from the agent's own perspective. So, suspending about whether an attitude of ours is rational does not cohere with considering it rationally preferable to other attitudes, and leads to a more familiar form of epistemic akrasia otherwise. (shrink)

In Marx’s posthumously published manuscripts from 1857–1863, we find a systematic exposition of his concept of subsumption. Though much has been written about it, significant interpretative gaps persist. In this article, I begin filling these gaps by examining the emergence of Marx’s concept of subsumption. I will argue that in the Grundrisse Marx brings together distinct but complementary elements from Hegel’s theories of judgment and teleology to coin two new and well delineated concepts of subsumption that prefigure his later concepts (...) of formal and real subsumption. These two concepts may be defined as: (a) the process of acquiring the social relational property of being a means to an end; (b) the process by which changes in non-relational properties occur in something due to this acquisition – and occur to better suit said end. (shrink)

This collection, published in 1988, brings an innovative perspective to research in social cognition.

Epistemically akratic agents believe both p and that believing p is irrational for them. Some of the costs of thinking that epistemic akrasia can be rational are clear. It is hypocritical, and outright weird, to have beliefs that we consider irrational, let alone to reason with or act on those beliefs. However, as Maria Lasonen-Aarnio (2020) and Brian Weatherson (2019) have argued, the weirdness of akrasia does not obviously tell against its rationality. Here I argue that views permitting epistemic akrasia (...) fare worse than previously thought. These views imply that we should sometimes have beliefs that we know for certain are either irrational or false. And while having a belief that we know to be irrational is straightforwardly irrational, the additional possibility that the belief may be false cannot make having it any more rational. (shrink)

The years following Israel’s founding were formative ones for the development of philosophy as an academic discipline in this country. During this period, the distinction between philosophy seen as contiguous with the humanities and social sciences, and philosophy seen as adjacent to the natural and exact sciences began to make its presence felt in the Hebrew University of Jerusalem. This distinction, which was manifest in the curriculum, was by no means unique to the Hebrew University, but reflected the broader bifurcation (...) between two schools of Western philosophy in the twentieth century. In English-speaking countries, it is generally referred to as the divide between analytic and continental philosophy. What was special about the situation at the Hebrew University, however, was that the split manifested itself in a rather small department, being embodied, basically, in one prominent representative of each school – Nathan Rotenstreich and Yehoshua Bar-Hillel. This article will focus on some key aspects of the lives and thought of Rotenstreich and Bar-Hillel. It will address their philosophical maturation as S.H. Bergmann’s students, their views on the goals of twentieth-century philosophy, on the philosopher’s role in public life, and the circumstances under which they started teaching in Jerusalem right after the founding of the State of Israel. (shrink)

Euthanasia and physician assisted-suicide are terms used to describe the process in which a doctor of a sick or disabled individual engages in an activity which directly or indirectly leads to their death. This behavior is engaged by the healthcare provider based on their humanistic desire to end suffering and pain. The psychiatrist's involvement may be requested in several distinct situations including evaluation of patient capacity when an appeal for euthanasia is requested on grounds of terminal somatic illness or when (...) the patient is requesting euthanasia due to mental suffering. We compare attitudes of 49 psychiatrists towards euthanasia and assisted suicide with a group of 54 other physicians by means of a questionnaire describing different patients, who either requested physician-assisted suicide or in whom euthanasia as a treatment option was considered, followed by a set of questions relating to euthanasia implementation. When controlled for religious practice, psychiatrists expressed more conservative views regarding euthanasia than did physicians from other medical specialties. Similarly female physicians and orthodox physicians indicated more conservative views. Differences may be due to factors inherent in subspecialty education. We suggest that in light of the unique complexity and context of patient euthanasia requests, based on their training and professional expertise psychiatrists are well suited to take a prominent role in evaluating such requests to die and making a decision as to the relative importance of competing variables. (shrink)

This article examines how the existence of unpredictability should influence the quest to promote distributive justice in education. First, the article briefly discusses resource allocation in education finance policy and its relationships with existing philosophical theories of distributive justice. It then explains why unpredictability comes into play in education and how this endangers the achievements of distributive justice. It is argued that unpredictability poses a real challenge to enhancing educational justice. Second, the article examines the common policy conception that educational (...) justice can best be promoted by reducing unpredictability through means of increased control. It is maintained that the costs of this solution exceed its benefits. Finally, the article offers alternative routes for dealing with unpredictability in educational resource allocations. It is argued that we have good reasons, both normative and practical, to embrace a new approach for furthering distributive justice in education that takes into account the complexity of the educational system. (shrink)

An article about the place philosophy has in our lives. Lectured on youtube.

Le texte publié par Kant en 1791, ayant comme thème l’insuccès de toutes les tentatives en matière de théodicée, suscite en général peu d’intérêt. Cet article cherche à montrer que ce texte en particulier et le problème de la théodicée en général, gardent tout leur intérêt au sein de la philosophie kantienne, malgré la révolution copernicienne et peut-être en raison d’elle. Nous voudrions montrer que ce texte permet de lier la philosophie théorique — le criticisme — et la philosophie pratique, (...) et cela, autour de l’idée du mensonge, paradigme de ce qui deviendra, dans la philosophie kantienne de la religion, le mal radical. Il est alors aisé de constater que cette dernière, contrairement à une lecture tenace qui en fait une partie marginale au sein du kantisme, est indispensable pour donner du sens au projet kantien, et que la théodicée, sous sa forme authentique, réhabilitée, constitue une pièce maîtresse de cet édifice. Kant’s short text about the failure of all attempted philosophical theodicies is generally considered as a minor text. Our paper tries to show that the problem of theodicy, despite the Copernican Revolution and the condemnation of philosophical dogmatism it involves, and maybe because of this condemnation, remains a main interest in Kant, an interest which explains why this the 1791’s text should be carefully read, in order to understand the place that the new and authentic theodicy plays in Kant’s practical philosophy. Through this text, one can see the original way in which Kant manages to use the insincere character of Job’s friends in order to show how the epistemological error denounced by the first Critique becomes a moral failure, an idea which prepares the famous notion of radical evil, a central notion in Kant’s philosophy of religion. Theodicy in particular, philosophy of religion in general, can, under these considerations, be seen as important pieces in Kant’s philosophy, as important weapons against this deep pessimism, involved by the radical evil in human nature. (shrink)

Despite the demonstrated utility of intersectionality, research on men allied with women’s rights movements has largely focused on white, heterosexual, middle-class, young men. This study illustrates the importance of attending to men’s intersecting identities by evaluating the applicability of existing knowledge about men’s engagement pathways to the predominantly African American members of a Muslim men’s anti–domestic violence group and a gay/queer men’s gender justice group. Findings from a year-long qualitative study highlight how these men’s experiences differ from those in the (...) literature. While the Muslim men’s experiences add dimension to the existing knowledge—especially regarding age and parenthood, online interactions, and formal learning opportunities—the gay/queer men’s experiences are not accurately represented within it. Their pathways begin earlier, do not rely on women’s input, do not create a shift in gendered worldview, and lack a pathway narrative because they connect to gender justice through their own intersecting identities and experiences. This suggests that a marginalized identity is not in itself sufficient to alter engagement pathways; the particular type of marginalization matters. (shrink)

This new work offers radical new study of Levinas and Camus, two leading thinkers of the 20th century.

Yeshayahu Leibowitz and Emmanuel Levinas were amongst the two leading Jewish thinkers to have emerged in the second half of the twentieth century. This book puts in dialogue these two titanic figures, particularly within the framework of their respective critiques of political theology, European totalitarianism, as well as their doctrinal approaches to the Zionist enterprise. This work constitutes a lens through which to reappraise some of the chief questions of contemporary Jewish identity, including the Holocaust, the State of Israel, Diaspora (...) Jewry, modernity and traditionalism, as well as continuity and change. (shrink)

Contemporary realist theories of value claim to be compatible with natural science. In this paper, I call this claim into question by arguing that Darwinian considerations pose a dilemma for these theories. The main thrust of my argument is this. Evolutionary forces have played a tremendous role in shaping the content of human evaluative attitudes. The challenge for realist theories of value is to explain the relation between these evolutionary influences on our evaluative attitudes, on the one hand, and the (...) independent evaluative truths that realism posits, on the other. Realism, I argue, can give no satisfactory account of this relation. On the one hand, the realist may claim that there is no relation between evolutionary influences on our evaluative attitudes and independent evaluative truths. But this claim leads to the implausible skeptical result that most of our evaluative judgements are off track due to the distorting pressure of Darwinian forces. The realist’s other option is to claim that there is a relation between evolutionary influences and independent evaluative truths, namely that natural selection favored ancestors who were able to grasp those truths. But this account, I argue, is unacceptable on scientific grounds. Either way, then, realist theories of value prove unable to accommodate the fact that Darwinian forces have deeply influenced the content of human values. After responding to three objections, the third of which leads me to argue against a realist understanding of the disvalue of pain, I conclude by sketching how antirealism is able to sidestep the dilemma I have presented. Antirealist theories of value are able to offer an alternative account of the relation between evolutionary forces and evaluative facts —
an account that allows us to reconcile our understanding of evaluative truth with our understanding of the many non-rational causes that have played a role in shaping our evaluative judgements. (shrink)

In this book Sharon Krause argues that moral and political deliberation must incorporate passions, even as she insists on the value of impartiality.

In many ways set theory lies at the heart of modern mathematics, and it does powerful work both philosophical and mathematical – as a foundation for the subject. However, certain philosophical problems raise serious doubts about our acceptance of the axioms of set theory. In a detailed and original reassessment of these axioms, Sharon Berry uses a potentialist approach to develop a unified determinate conception of set-theoretic truth that vindicates many of our intuitive expectations regarding set theory. Berry further (...) defends her approach against a number of possible objections, and she shows how a notion of logical possibility that is useful in formulating Potentialist set theory connects in important ways with philosophy of language, metametaphysics and philosophy of science. Her book will appeal to readers with interests in the philosophy of set theory, modal logic, and the role of mathematics in the sciences. (shrink)

We live in a wondrous age. Cyberspace, cloning, AI, cosmetic surgery, sex reassignment, organ transplants, and so on are chipping at our notion of the physical body as a stable entity that defines us from the cradle to the grave. But before we start to think of ourselves as ethereal entities for whom body parts are merely resources, Simon Cole presents us with an intriguing history of how we came to equate ourselves with our bodies. Suspect Identities offers clear style, (...) innovative materials, solid research, and instructive analysis. The result is a rich but accessible book that should become an important text for everybody interested in science and society and in the histories of biological thinking and criminal identification.In the first part of his book Cole follows the late‐nineteenth‐century search for reliable physical indicators of social tendencies, potential criminality in particular. This hope, we know, did not materialize. Criminal potentiality could not be read directly from the body. What could be read from the body, however, was the identity of its owner. That may have disappointed the anthropologists and the criminologists, who believed that behavior has biological roots, but it certainly pleased the bureaucrats. Thus, by the end of the nineteenth century, two technologies, anthropometry and fingerprinting, were already used by the growing arms of the state to identify criminals and link them to their history, stored within the burgeoning paper memory of the state.Anthropometry and fingerprinting were developed in different contexts. Anthropometry emerged in the cities of Europe. Fingerprinting developed on the imperial frontiers. Anthropometry, with its careful protocol and exact quantitative measurements of the human bones, enjoyed more scientific credibility. Nevertheless, it was the visual technique of fingerprinting that won the day. The choice, Cole argues, was more than a mere technical decision in favor of a better technique. It was a preference for industrial‐style speed and economy over scientific accuracy and precision. Mechanical in nature, fingerprinting transferred bodily inscriptions of the undifferentiated colonial masses into colonial records with relative ease and effectiveness, and it did not take it long to migrate from the imperial frontiers to the rapidly growing and increasingly anonymous urban centers of Europe and America.In the middle section of the book Cole follows the twentieth‐century brilliant career of fingerprinting, mainly in America. Starting as a record‐keeping technology, a way of identifying criminals and linking them to their past, fingerprinting soon developed into a formidable forensic technique that linked suspects to the scenes of their crimes. What intrigues Cole the most is the wholesale acceptance of fingerprint evidence, even though it always lacked an easily articulated scientific foundation. Fingerprinting, Cole points out, was never subjected to the careful scrutiny that is supposed to be inflicted on scientific and legal facts, and fingerprint experts were allowed remarkable leeway by the courts, testifying with almost complete immunity from attacks. Cole's search for an explanation of this peculiar arrangement produces some fascinating insights concerning the mutually constitutive relations between science and the state and the ways in which certain technologies gain credibility and become as common as flying in the air.In the final part of the book Cole brings his history to bear on our present genetic age. Diagnosing criminals and diagnosing criminality were never clearly distinct. Thus, as Cole points out, every new criminal identification technique—photography, anthropometry, fingerprinting—has stimulated biological theories of criminality. The same happens now with DNA typing, the latest in this long line of technologies. A large number of people expect molecular biology, the science behind DNA typing, to allow us to explain human nature. The history of criminal identification, Cole argues, should teach us to heed the difference between a biological marker and a code and make us skeptical about the likelihood that biological information, genetic or otherwise, will ever provide a full explanation of social behavior. (shrink)

Most agree that when it comes to so-called 'first-order' normative ethics and political philosophy, constructivist views are a powerful family of positions. When it comes to metaethics, however, there is serious disagreement about what, if anything, constructivism has to contribute. In this paper I argue that constructivist views in ethics include not just a family of substantive normative positions, but also a distinct and highly attractive metaethical view. I argue that the widely accepted 'proceduralist characterization' of constructivism in ethics is (...) inadequate, and I propose what I call the 'practical standpoint characterization' in its place. I then offer a general taxonomy of constructivist positions in ethics. Since constructivism's standing as a family of substantive normative positions is relatively uncontested, I devote the remainder of the paper to addressing skeptics' worries about the distinctiveness of constructivism understood as a metaethical view. I compare and contrast constructivism with three other standard metaethical positions with which it is often confused or mistakenly thought to be compatible: realism; naturalist reductions in terms of an ideal response; and expressivism. In discussing the contrast with expressivism, I explain the sense in which, according to the constructivist, the distinction between substantive normative ethics and metaethics breaks down. I conclude by distinguishing between two importantly different debates about the mind-dependence of value. I argue that a failure to make this distinction is part of what explains why the possibility of constructivism as a metaethical view is often overlooked. (shrink)

This chapter accepts for the sake of argument Ronald Dworkin’s point that the only viable form of normative skepticism is internal, and develops an internal skeptical argument directed specifically at normative realism. There is a striking and puzzling coincidence between normative judgments that are true, and normative judgments that causal forces led us to believe—a practical/theoretical puzzle to which the constructivist view has a solution. Normative realists have no solution, but are driven to conclude that we are probably hopeless at (...) recognizing the independent normative truths they posit. Since this is an unacceptable conclusion, we must conclude that normative realism is false. Drawing on evolutionary considerations, it is explained why this internal skeptical argument does not carry over to our knowledge of objects in our manifest surroundings, and why the challenge does not depend on any assumption that the epistemology of the normative domain must be a causal one. (shrink)

Self-tracking devices point to a future in which individuals will be more involved in the management of their health and will generate data that will benefit clinical decision making and research. They have thus attracted enthusiasm from medical and public health professionals as key players in the move toward participatory and personalized healthcare. Critics, however, have begun to articulate a number of broader societal and ethical concerns regarding self-tracking, foregrounding their disciplining, and disempowering effects. This paper has two aims: first, (...) to analyze some of the key promises and concerns that inform this polarized debate. I argue that far from being solely about health outcomes, this debate is very much about fundamental values that are at stake in the move toward personalized healthcare, namely, the values of autonomy, solidarity, and authenticity. The second aim is to provide a framework within which an alternative approach to self-tracking for health can be developed. I suggest that a practice-based approach, which studies how values are enacted in specific practices, can open the way for a new set of theoretical questions. In the last part of the paper, I sketch out how this can work by describing various enactments of autonomy, solidarity, and authenticity among self-trackers in the Quantified Self community. These examples show that shifting attention to practices can render visible alternative and sometimes unexpected enactments of values. Insofar as these may challenge both the promises and concerns in the debate on self-tracking for health, they can lay the groundwork for new conceptual interventions in future research. (shrink)

Unlike most texts in critical thinking, _Reason in the Balance_ focuses broadly on the practice of critical inquiry, the process of carefully examining an issue in order to come to a reasoned judgment. Although analysis and critique of individual arguments have an important role to play, this text goes beyond that dimension to emphasize the various aspects that go into the practice of inquiry, including identifying issues and relevant contexts, understanding competing cases, and making a comparative judgment._ Distinctive Features of (...) the Text:_ Emphasis on applying critical thinking to complex issues with competing arguments Inclusion of chapters on inquiry in specific contexts Attention to the dialogical aspects of inquiry, including sample dialogues Emphasis on the spirit of inquiry _The Second Edition Features:_ Updated examples and items of current interest New dialogues on vaccination, prostitution, and climate change New material on biases in reasoning, including emotional, psychological, social, and cognitive _The _Reason in the Balance_ Website includes:_ An Appendix on Logic Exercises Quizzes. (shrink)

In this article, I discuss a trivialization worry for Hartry Field’s official formulation of the access problem for mathematical realists, which was pointed out by Øystein Linnebo (and has recently been made much of by Justin Clarke-Doane). I argue that various attempted reformulations of the Benacerraf problem fail to block trivialization, but that access worriers can better defend themselves by sticking closer to Hartry Field’s initial informal characterization of the access problem in terms of (something like) general epistemic norms of (...) coincidence avoidance. (shrink)

Creatures inveterately wrong in their inductions have a pathetic but praiseworthy tendency to die before reproducing their kind.- Quine (1969)We think that some facts - for example, the fact that someone is suffering, or the fact that all previously encountered tigers were carnivorous – supply us with normative reasons for action and belief. The former fact, we think, is a reason to help the suffering person; the latter fact is a reason to believe that the next tiger we see will (...) also be carnivorous. But how is the reason-giving status of such facts best understood? In particular, is it best understood as ultimately “conferred” upon these facts by our own evaluative attitudes, or do at least some facts possess normative reason-giving status in a way that is robustly independent of our attitudes? This is the modern, secular version of Plato's “Euthyphro question” - couched here in the philosophically useful, though not essential, language of normative reasons. (shrink)

Since the outbreak of COVID-19, governments have turned their attention to digital contact tracing. In many countries, public debate has focused on the risks this technology poses to privacy, with advocates and experts sounding alarm bells about surveillance and mission creep reminiscent of the post 9/11 era. Yet, when Apple and Google launched their contact tracing API in April 2020, some of the world’s leading privacy experts applauded this initiative for its privacy-preserving technical specifications. In an interesting twist, the tech (...) giants came to be portrayed as greater champions of privacy than some democratic governments. This article proposes to view the Apple/Google API in terms of a broader phenomenon whereby tech corporations are encroaching into ever new spheres of social life. From this perspective, the advantage these actors have accrued in the sphere of the production of digital goods provides them with access to the spheres of health and medicine, and more worrisome, to the sphere of politics. These sphere transgressions raise numerous risks that are not captured by the focus on privacy harms. Namely, a crowding out of essential spherical expertise, new dependencies on corporate actors for the delivery of essential, public goods, the shaping of public policy by non-representative, private actors and ultimately, the accumulation of decision-making power across multiple spheres. While privacy is certainly an important value, its centrality in the debate on digital contact tracing may blind us to these broader societal harms and unwittingly pave the way for ever more sphere transgressions. (shrink)

The lottery paradox has been discussed widely. The standard solution to the lottery paradox is that a ticket holder is justified in believing each ticket will lose but the ticket holder is also justified in believing not all of the tickets will lose. If the standard solution is true, then we get the paradoxical result that it is possible for a person to have a justified set of beliefs that she knows is inconsistent. In this paper, I argue that the (...) best solution to the paradox is that a ticket holder is not justified in believing any of the tickets are losers. My solution avoids the paradoxical result of the standard solution. The solution I defend has been hastily rejected by other philosophers because it appears to lead to skepticism. I defend my solution from the threat of skepticism and give two arguments in favor of my conclusion that the ticket holder in the original lottery case is not justified in believing that his ticket will lose. (shrink)

The concept of non-domination is an important contribution to the study of freedom but it does not comprehend the whole of freedom. Insofar as domination requires a conscious capacity for control on the part of the dominant party, it fails to capture important threats to individual freedom that permeate many contemporary liberal democracies today. Much of the racism, sexism and other cultural biases that currently constrain the life-chances of members of subordinate groups in the USA are largely unconscious and unintentional, (...) and they do not always involve control. Although they constitute real barriers to freedom, these forms of influence are not accurately characterized as domination, and they will require different mechanisms to overcome them. To achieve the more capacious freedoms that liberal democracy promises, we will need to go beyond non-domination and to come to terms with the non-sovereign, socially distributed character of human agency. (shrink)

Feminist philosophy of science appears to present problems for the ideal of value-free science. These difficulties also challenge a traditional understanding of the objectivity of science. However, feminist philosophers of science have good reasons for desiring to retain some concept of objectivity. The present essay considers several recent and influential feminist approaches to the role of social and political values in science, with particular focus on feminist empiricism and feminist standpoint theory. The similarities and difference, as well as the strengths (...) and weaknesses of these approaches are explored. The essay concludes with suggestions for future research in the area of feminist epistemology and philosophy of science. (shrink)

Since Benacerraf’s ‘What Numbers Could Not Be, ’ there has been a growing interest in mathematical structuralism. An influential form of mathematical structuralism, modal structuralism, uses logical possibility and second order logic to provide paraphrases of mathematical statements which don’t quantify over mathematical objects. These modal structuralist paraphrases are a useful tool for nominalists and realists alike. But their use of second order logic and quantification into the logical possibility operator raises concerns. In this paper, I show that the work (...) of both these elements can be done by a single natural generalization of the logical possibility operator. (shrink)

Kierkegaard's writings are interspersed with remarkable stories of love, commonly understood as a literary device that illustrates the problematic nature of aesthetic and ethical forms of life, and the contrasting desirability of the life of faith. Sharon Krishek argues that for Kierkegaard the connection between love and faith is far from being merely illustrative. Rather, love and faith have a common structure, and are involved with one another in a way that makes it impossible to love well without faith. (...) Remarkably, this applies to romantic love no less than to neighbourly love. Krishek's original and compelling interpretation of the Works of Love in the light of Kierkegaard's famous analysis of the paradoxicality of faith in Fear and Trembling shows that preferential love, and in particular romantic love, plays a much more important and positive role in his thinking than has usually been assumed. (shrink)

Abstract In his discourses on ‘the lily of the field and the bird of the air,’ Kierkegaard presents faith as the best possible response to our precarious and uncertain condition, and as the ideal way to cope with the insecurities and concerns that his readers will recognize as common features of human existence. Reading these discourses together, we are introduced to the portrait of a potential believer who, like the ‘divinely appointed teachers’—the lily and the bird—succeeds in leading a life (...) that is full of care, but free of worry. Such a portrait, we claim, echoes Kierkegaard’s portrait of the knight of faith in Fear and Trembling . In this essay we suggest that faith, as characterized in the ‘lily and bird’ discourses, is a kind of existential trust that would allow us to overcome worry, while remaining wholeheartedly engaged in the finite realm of our cares and concerns. We claim that Kierkegaard’s goal in these discourses is not to belittle our earthly cares, but to invite us to develop a modified attitude toward all that we are susceptible to worry about. Content Type Journal Article Category Article Pages 1-19 DOI 10.1007/s11153-011-9322-5 Authors Sharon Krishek, Department of Philosophy, The Hebrew University of Jerusalem, Jerusalem, Israel Rick Anthony Furtak, Department of Philosophy, Colorado College, Colorado Springs, CO, USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047. (shrink)

Psychologist Sharon Lamb and philosopher Jeffrie Murphy argue that forgiveness has been accepted as a therapeutic strategy without serious, critical examination. Chapters by both psychologists and philosophers ask: Why is forgiveness so popular now? What exactly does it entail? When might it be appropriate for a therapist not to advise forgiveness? When is forgiveness in fact harmful?

In this paper, I will attempt to develop and defend a common form of intuitive resistance to the companions in guilt argument. I will argue that one can reasonably believe there are promising solutions to the access problem for mathematical realism that don’t translate to moral realism. In particular, I will suggest that the structuralist project of accounting for mathematical knowledge in terms of some form of logical knowledge offers significant hope of success while no analogous approach offers such hope (...) for moral realism. (shrink)