The theory of action underlying Immanuel Kant's ethical theory is the subject of this book.

An interview with Charles McCarty by Piotr Urbańczyk concerning mathematical explanation.

In The Anticipatory Corpse, Jeffrey Bishop claims that modern medicine has lost formal and final causality as the dead body has become epistemologically normative, and that a singular focus on efficient and material causality has thoroughly distorted modern medical practice. Bishop implies that the renewal of medicine will require its housing in alternate social spaces. This essay critiques both Bishop’s diagnosis and therapy by arguing, first, that alternate social imaginaries, though perhaps marginalized, are already present within the practice of medicine. (...) And second, the essay argues that alternate social imaginaries in medicine can be reclaimed not through separatist communities but in the re-narration of conceptually underdetermined practices. Given Bishop’s invitation for theology to engage medicine, this essay then draws from theologian Dietrich Bonhoeffer for the kind of diagnosis and therapy currently needed, concluding with a contemporary example of how an alternate social imaginary is being instantiated in modern medicine. (shrink)

In Religion within the Boundaries of Mere Reason Kant wrote that ‘freedom of the power of choice has the characteristic, entirely peculiar to it, that it cannot be determined to action through any incentive except insofar as the human being has incorporated it into his maxim.’ This is an obscure statement, in both meaning and provenance. Yet almost all recent interpreters of Kant's practical philosophy find it crucial for understanding his theories of freedom and motivation, since it seems to indicate (...) what we are required to do in order to act by our own free choice. Here I refer to Kant's statement expressing the requirement that incentives be incorporated into maxims as his ‘incorporation requirement.’ How that requirement is best understood will be the leading question in what follows: a question I shall answer by showing why the incorporation requirement, and Kant's theories of freedom and motivation, should be understood differently from the way they are now usually understood. (shrink)

There seems to be a view that intuitionists not only take the Axiom of Choice (AC) to be true, but also believe it a consequence of their fundamental posits. Widespread or not, this view is largely mistaken. This article offers a brief, yet comprehensive, overview of the status of AC in various intuitionistic and constructivist systems. The survey makes it clear that the Axiom of Choice fails to be a theorem in most contexts and is even outright false in some (...) important contexts. Of the systems surveyed, only intensional type theory renders AC a theorem, but the extent of AC in that theory does not include, for instance, real analysis. Only a small amount of extensionality is required in order for the obvious proof an intuitionist might offer for AC to break down. (shrink)

Anselm described god as “something than which nothing greater can be thought” [1, p. 93], and Descartes viewed him as “a supreme being” [7, p. 122]. I first capture those characterizations formally in a simple language for monadic predicate logic. Next, I construct a model class inspired by Stoic and medieval doctrines of grades of being [8, 20]. Third, I prove the models sufficient for recovering, as internal mathematics, the famous ontological argument of Anselm, and show that argument to be, (...) on this formalization, valid. Fourth, I extend the models to incorporate a modality fit for proving that any item than which necessarily no greater can be thought is also necessarily real. Lastly, with the present approach, I blunt the sharp edges of notable objections to ontological arguments by Gaunilo and by Grant. A trigger warning: every page of this writing flouts the old saw “Existence is not a predicate” and flagrantly. (shrink)

This essay examines the interconnected nature of salvation and health, and it does so by engaging both recent qualitative research and three scriptural accounts from the life, death, and resurrection of Jesus. In doing so, the essay argues that salvation and health—and their conceptual pairings, sin and disease—are never individualistic. These realities are always cosmic, communal, and interpersonal, even as sin and disease are fundamentally disintegrating and isolating. The salvation and health of people suffering with substance use issues are bound (...) up with the transformations of governing principalities and powers, social realities, and relationships. Health care practitioners and clergy should be wise, communal guides offering care and accompaniment in the pursuit of salvation and health. (shrink)

The historical antecedents of Frege's treatment of binocular vision in "The thought" were the physiological writings of Johannes Mueller, Hermann von Helmholtz, and Emil du Bois-Reymond. In their research on human vision, logic was assigned an unexpected role: it was to be the means by which knowledge of a world extended in three dimensions arises from stimuli that are at best two-dimensional. An examination of this literature yields a richer understanding of Frege's insistence that a proper epistemology requires us to (...) recognize the existence and importance of nonsensible sources of knowledge. (shrink)

Contemporary conceptions and practices regarding complicity have led to the surprising emergence of citizens who seek rather than flee complicity. The purpose of this is to gain standing to challenge controversial state practices. As in the recent Hobby Lobby decision, such attempts to demonstrate complicity are not motivated by a desire to take ownership over state actions, but to justify institutional reforms or individual opt-outs that would not be legitimized absent such a finding of complicity. This article highlights the danger (...) posed by the proliferation of claims of this sort and works to unpack and critique the logic of such efforts to demonstrate complicity. Such claims rely upon implied political meanings of complicity, which affirm a strong connection between complicity, standing, and sovereignty. These political meanings of complicity are embedded in familiar conceptions of liberal democratic citizenship, but upon examination prove to be in tension with core liberal principles. By bringing to the surface the connection between complicity, standing, and sovereignty, this logic may be reformulated in such a way as to contribute to healthier modes of democratic participation. (shrink)

After distinguishing three criteria of adequacy for any acceptable moral theory's treatment of moral conflict, or conflicts of duties, I explain how Kant's ethics can satisfy all three. Although Kant denies the possibility of conflicting duties, he does allow conflicting "grounds of obligation." I develop a new interpretation of such conflicts, rejecting one proposed earlier by Onora O'Neill.

It is and has been widely assumed, e.g., in Hintikka and Hintikka, that the logical theory available from Wittgenstein’s Tractatus Logico-Philosophicus affords a foundation for the conventional logic represented in standard formulations of classical propositional, first-order predicate, and perhaps higher-order formal systems. The present article is a detailed attempt at a mathematical demonstration, or as much demonstration as the sources will allow, that this assumption is false by contemporary lights and according to a preferred account of argument validity. When Wittgenstein’s (...) description of the forms of propositions or Sätze in the 5-numbered remarks and Remark 6 is given a close reconstruction, one sees that no Tractarian proposition is logically equivalent to a simple universally or existentially quantified formula of first-order predicate logic. Therefore, although Wittgenstein employs the sign ∀—or, in his notation—occasionally in explanations and illustrations, e.g., 4.0411 and 5.1311, when it comes to logic, the sign ∀ should receive in Tractatus a semantical treatment that is nonstandard. En route to that result, we show that the hierarchy of variables–and, hence, of propositions–defined at 5.501 incorporates the expressive power of finitary classical propositional logic. Also, when constructed over a first-order language for arithmetic, formulae corresponding to the specification of 5.501 pick out all and only arithmetic sets of numbers. Consequently, Wittgenstein’s hierarchy of iterated N-propositions–as described in vide Remark 6–does not collapse: at any level k, one finds propositions at k + 1 or above that are not logically equivalent to any proposition formed at k or below. (shrink)

Satisfiability or Sat\ is the metatheoretic statementEvery formally intuitionistically consistent set of first-order sentences has a model.The models in question are the Tarskian relational structures familiar from standard first-order model theory, but here treated within intuitionistic metamathematics. We prove that both IZF, intuitionistic Zermelo–Fraenkel set theory, and HAS, second-order Heyting arithmetic, prove Sat\ to be false outright. Following the lead of Carter :75–95, 2008), we then generalize this result to some provably intermediate first-order logics, including the Rose logic. These metatheorems (...) distinguish the intuitionistic foundational significance of Sat\ sharply from that of Sat\, the satisfiability claim for intuitionistic propositional logic. At the same time, they establish intuitionistic connections with and between Test, COMP\, and \. Here, Test is the scheme of Testability, and COMP\ and \ are completeness for intuitionistic propositional logic and predicate logic, respectively. (shrink)

Drawing on the final report of the Greensboro Truth and Reconciliation Commission and on theology, this essay builds on Miroslav Volf's social Trinitarian account of reconciliation as embrace. Specifically, this essay argues for the necessity of various forms of justice in social and political reconciliation and against the priority of forgiveness in reconciliation argued for by Volf. The heart of this argument is a theological anthropology that claims that to be created in the image of a perichoretic God who is (...) Trinity is necessarily to be interdependent beings. This interdependence is manifest in the interpersonal, social, and political relations that constitute and are constituted by individual humans and the institutions in which they live. Therefore, the creation and maintenance of just institutions is necessary for the formation of persons capable of practicing reconciliation, and for reconciled persons to live within. (shrink)

Provides a guide for starting a "philosophy dinner club," a club that meets to discuss philosophy and cook food from each philosopher's home country.

, Rudolf Carnap became a chief proponent of the doctrine that the statements of intuitionism carry nonstandard intuitionistic meanings. This doctrine is linked to Carnap's ‘Principle of Tolerance’ and claims he made on behalf of his notion of pure syntax. From premises independent of intuitionism, we argue that the doctrine, the Principle, and the attendant claims are mistaken, especially Carnap's repeated insistence that, in defining languages, logicians are free of commitment to mathematical statements intuitionists would reject. I am grateful to (...) Nathan Carter, Gary Ebbs, Janet Folina, Luise Prior McCarty, Stewart Shapiro, Neil Tennant, Christopher Tillman, Beth Tropman, Wen-fang Wang, and two anonymous referees for their comments and suggestions. CiteULike Connotea Del.icio.us What's this? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Peacebuilding: Catholic Theology, Ethics, and Praxis ed. by Robert J. Schreiter, R. Scott Appleby, Gerard F. PowersJames W. McCarty IIIPeacebuilding: Catholic Theology, Ethics, and Praxis Edited by Robert J. Schreiter, R. Scott Appleby, and Gerard F. Powers Maryknoll, NY: Orbis Books, 2010. 480pp. $27.00Peacebuilding results from a four-year research project sponsored by the Catholic Peacebuilding Network. A wide-ranging and interdisciplinary set of fifteen essays, Peacebuilding not only (...) brings to the fore the unique ways that Roman Catholic theology and practice has contributed to the global work of peacebuilding, but it also makes the case that the Catholic Church needs to develop a more robust theology of peacebuilding to complement and strengthen traditional Catholic approaches to the ethics of war and peace. The two most bold proposals along these lines are Daniel Philpott’s call for a papal encyclical on peacebuilding (92, 120) and Maryann Cusimano Love’s proposal of “just peace” criteria for guiding peacebuilding work in a fashion similar to the way “just war” criteria have guided the conduct of war (82, 425–27).Peacebuilding is organized into two main sections. The first documents and theorizes the work of Catholic actors and organizations in peacebuilding work. In one of the most helpful essays in this section, John Paul Lederach describes how the “ubiquitous presence” of the Catholic Church in a society is, in fact, one of the most unique contributions the Church has to make to global peacebuilding. Lederach uses the phrase “ubiquitous presence” to describe the unique role Catholic “actors” play within the “pyramid approach” to peacebuilding that he develops elsewhere (see Lederach, The Moral Imagination: The Art and Soul of Peacebuilding [New York: Oxford University Press, 2005], 79). Because of its hierarchical structure, the Catholic Church—especially in Catholic-majority countries—has the potential to cultivate peacebuilding allies among different sectors of a society: the elite, “midlevel” actors, and at the grassroots level. Many other peacebuilding actors—politicians, civil society activists, and the historic peace churches, for instance—do not have such a ubiquitous presence. While Lederach has previously emphasized the importance of midlevel actors in peacebuilding, in this essay he argues that the “ubiquitous presence” of the Catholic Church [End Page 213] in a society provides a basis for making connections for peacebuilding work among a range of sectors within a society. Several of the other contributors to this book draw on this observation and demonstrate its usefulness to a variety of settings. In my estimation, this is the most important contribution of the volume.The second section consists of six essays that both expand upon existing Catholic moral theology and make the case that Catholic theology needs to develop a more robust theology of peacebuilding. Here we find a range of arguments—from Robert Schreiter’s proposal for a practical theology of reconciliation and Peter Phan’s outline of a fourfold Catholic understanding of interreligious dialogue to Kenneth Himes’s discussion of the ways peacebuilding theory challenges and complements contemporary Catholic social teaching. Himes, in particular, claims that the current acceptance of a Catholic “presumption against war” requires a more robust Catholic approach to conflict transformation; in making his case, he draws on resonances between contemporary peacebuilding theory and recent reflections on jus post bellum (justice after war) as a new category of just war thinking.As in nearly every edited collection, the quality of the essays in Peacebuilding varies. I found the essays in the first section to be the most stimulating. Not only do they highlight the peacebuilding work the Catholic Church is currently doing around the world, they also ground their proposals for how we should understand and do peacebuilding from a Catholic perspective in relevant historical examples.Indeed, the varied nature of the essays in Peacebuilding is precisely what makes it a valuable resource for both researchers and teachers of peacebuilding. On the one hand, it includes essays that break new ground and move forward our understanding of the unique nature of Catholic peacebuilding. On the other, it includes essays that introduce the topic of peacebuilding to students of religion and ethics. This book, then, serves as an excellent resource for a range... (shrink)

. This paper offers a survey of the current state of Artificial Intelligence and Law, and makes recommendations for future research. Two main areas of investigation are discussed: the practical work on intelligent legal information systems, and the theoretical work on computational models of legal reasoning. In both areas, the knowledge representation problem is identified as the most important issue facing this field.

This chapter presents and illustrates fundamental principles of the intuitionistic mathematics devised by L.E.J. Brouwer and then describes in largely nontechnical terms metamathematical results that shed light on the logical character of that mathematics. The fundamental principles, such as Uniformity and Brouwer’s Theorem, are drawn from the intuitionistic studies of logic and topology. The metamathematical results include Gödel’s negative and modal translations and Kleene’s realizability interpretation. The chapter closes with an assessment of anti-realism as a philosophy of intuitionism.

Straightforwardly and strictly intuitionistic inferences show that the Brouwer– Heyting–Kolmogorov interpretation, in the presence of a formulation of the recognition principle, entails the validity of the Law of Testability: that the form ¬ f V ¬¬ f is valid. Therefore, the BHK and recognition, as described here, are inconsistent with the axioms both of intuitionistic mathematics and of Markovian constructivism. This finding also implies that, if the BHK and recognition are suitably formulated, then Brouwer’s original weak counterexample reasoning was fallacious. (...) The results of the present article extend and refine those of McCarty, C.. Antirealism and Constructivism: Brouwer’s Weak Counterexamples. The Review of Symbolic Logic. First View. Cambridge University Press. (shrink)

We describe a variety of sets internal to models of intuitionistic set theory that (1) manifest some of the crucial behaviors of potentially infinite sets as described in the foundational literature going back to Aristotle, and (2) provide models for systems of predicative arithmetic. We close with a brief discussion of Church’s Thesis for predicative arithmetic.

The use of conventional logical connectives either in logic, in mathematics, or in both cannot determine the meanings of those connectives. This is because every model of full conventional set theory can be extended conservatively to a model of intuitionistic set plus class theory, a model in which the meanings of the connectives are decidedly intuitionistic and nonconventional. The reasoning for this conclusion is acceptable to both intuitionistic and classical mathematicians. En route, I take a detour to prove that, given (...) strictly intuitionistic principles, classical negation cannot exist. (shrink)

McCarty, Douglas Morality and ethics would be recognised by virtually everyone as a necessity in human society. In fact morality and ethics are the very foundations on which human society is built. Humans are complex individuals, with personal needs, desires, inclinations, dispositions and preferences, but are also naturally predisposed to live in social groups large and small with similarly complex individuals.

What do medicine and war have to do with each other? This question is explored through the writings of James Childress, whose early contributions to just war theory illuminate his work in bioethics. By considering the conceptual influences of just war theory on Childress’s bioethics, the contributions and limits of his approach can be set in relief through normative engagement with certain areas of medicine. In particular, Childress’s just-war-inspired bioethics befits the practice of surgery; but oncology, as a medical analogue (...) to total warfare, requires significant transformation in order to be disciplined by Childress’s approach. Childress offers a coherent schema for navigating moral conflict in a fallen world, but he does not provide a substantive account of the peaceable end toward which medicine as just war aims. (shrink)

We show that, if a suitable intuitionistic metatheory proves that consistency implies satisfiability for subfinite sets of propositional formulas relative either to standard structures or to Kripke models, then that metatheory also proves every negative instance of every classical propositional tautology. Since reasonable intuitionistic set theories such as HAS or IZF do not demonstrate all such negative instances, these theories cannot prove completeness for intuitionistic propositional logic in the present sense.