Recently, psychologists have explored moral concepts including obligation, blame, and ability. While little empirical work has studied the relationships among these concepts, philosophers have widely assumed such a relationship in the principle that “ought” implies “can,” which states that if someone ought to do something, then they must be able to do it. The cognitive underpinnings of these concepts are tested in the three experiments reported here. In Experiment 1, most participants judge that an agent ought to keep a promise (...) that he is unable to keep, but only when he is to blame for the inability. Experiment 2 shows that such “ought” judgments correlate with judgments of blame, rather than with judgments of the agent’s ability. Experiment 3 replicates these findings for moral “ought” judgments and finds that they do not hold for nonmoral “ought” judgments, such as what someone ought to do to fulfill their desires. These results together show that folk moral judgments do not conform to a widely assumed philosophical principle that “ought” implies “can.” Instead, judgments of blame play a modulatory role in some judgments of obligation. (shrink)

In this paper we prove the following theorem: Any one-dimensional definably connected group G over an o-minimal structure is, as an abstract group, isomorphic to either pPp∞δ or δ.

“Toy worlds” involving actions, such as the blocks world and the Missionaries and Cannibals puzzle, are often used by researchers in the areas of commonsense reasoning and planning to illustrate and test their ideas. We would like to create a database of generalpurpose knowledge about actions that encodes common features of many action domains of this kind, in the same way as abstract algebra and topology represent common features of specific number systems. This paper is a report on the first (...) stage of this project—the design of an action description language in which this database will be written. The new language is an extension of the action language C+. Its main distinctive feature is the possibility of referring to other action descriptions in the definition of a new action domain. (shrink)

This report of the roundtable that took place on 25 November 2021 at The Peoples’ Friendship University of Russia attempts to explain the obvious growth of interest in Neo-Kantian philosophy in general and the philosophy of the head of the Marburg School of Neo-Kantianism, Hermann Cohen, in particular. In their contributions, the participants in the discussion demonstrated that the current interest in Neo-Kantianism does not solely or even largely have to do with the history of philosophy but rather with the (...) relevance of many of the ideas of Marburg Neo-Kantianism for the modern theory of cognition, the philosophy of culture, ethics and the philosophy of religion. The course of the discussion highlighted the relevance of Cohen’s theory of cognition based on logic and rationality. The main outcome of the discussion was the conviction that the potential of many of Cohen’s ideas has yet to be fully tapped and there are grounds for considering them to be heralds of a new philosophy which, in many of its features, is only maturing. (shrink)

What do we learn when we find out that an argument is logically incorrect? If logically incorrect means the same as not logically correct, which in turn means not having a valid logical form, it seems that we do not learn anything too useful—an argument which is logically incorrect can still be conclusive. Thus, it seems that it makes sense to fix a stronger interpretation of the term under which a logically incorrect argument is guaranteed to be wrong. In this (...) paper, we show that pinpointing this stronger sense is much trickier than one would expect; but eventually we reach an explication of the notion of logical incorrectness which we find non-trivial and viable. (shrink)

Trata-se de analisar os usos da racionalidade mimética em Jacques Lacan e Theodor Adorno, isto a fim de mostrar como, nos dois casos, encontramos uma estratégia de reflexão sobre a mimesis que a eleva à condição de elemento fundamental para uma teoria do reconhecimento que não se esgote na temática da intersubjetividade. Neste sentido, este estudo insere-se em uma pesquisa mais ampla a respeito dos modos de aproximação entre psicanálise lacaniana e Escola de Frankfurt no que diz respeito ao problema (...) dos destinos da categoria de sujeito e dos processos de reconhecimento. (shrink)

We study models of HST . This theory admits an adequate formulation of the isomorphism propertyIP, which postulates that any two elementarily equivalent internally presented structures of a well-orderable language are isomorphic. We prove that IP is independent of HST and consistent with HST.

In 'A Coherence Theory of Truth and Knowledge', Donald Davidson argues that it is not possible for us to be massively mistaken in our beliefs. The argument is based on the possibility of an omniscient interpreter who uses the method of radical interpretation to attribute beliefs, since an omniscient interpreter who uses this method will attribute largely true beliefs to those he is inteipreting. In this paper we investigate some of the assumptions behind this argument, and we argue that these (...) assumptions are incompatible with Davidson's view that the object of a belief is its cause. If Davidson wants to keep his interpretationist theory of mind, he should therefore abandon that view. (shrink)

Článek ukazuje, jaká je role tradiční role logické analýzy v rámci filosofického bádání. Naznačuje rovněž, že současné logické metody začínají otevírat cestu k modelování procesů, které filosofie tradičně zkoumá.

The article deals with the issues of comparing the teachings of Tolstoy and Lao-zi according to the criterion of palingenesis, which is the basis for the construction of the entire ideological corpus of the most important treatise of Taoism “Tao de jing”. Lao-zi formulated the lapidary formula of palingenesis in the fortieth zhang of this treatise, recreating a picture of the harmonization of the Middle Kingdom, arguing that return is the movement of the Tao, and weakening is the action of (...) the Tao. The principle of palingenesis is one of the fundamental principles for which Tolstoy uses Christological vocabulary, and Lao-zi uses embryological vocabulary. The choice of the palingenesis criterion for comparative analysis of the teachings is due to the fact that the latter works as an immutable law when setting the task of recreating harmony in social chaos. Based on the assessments of the content of the zhangs of the “Tao de jing” canon, a representative line of palingenesis elements is built: the category of knowledge/truth; the category of ignorance; the category of simplicity; the category of naturalness; the category of “baby”; the category of non-action; the category of nonviolence. The principles of Taoism are not expressed by Tolstoy with a research sequence in logical definitions, but appear as categories and trends, working in the worldview of the Yasnaya Polyana sage. In the works “What is my faith?”, “Sayings of the Chinese sage Lao-Tse”, “Non-doing”, Tolstoy's teaching is presented in its entirety and is therefore convenient for comparison with the Taoist classics. It is noted that Tolstoy's conceptual idea is based on the desire to convert people to the good - unity with all people. This orientation towards the good is nothing else than the return to man of his original nature, on the way to which the principle of palingenesis associated with the boycott of the civilization of violence is realized. The conducted research has shown that in the teachings of Lao-zi and Tolstoy, which record the experience of theoretical exploration of the world, the categories of palingenesis are common to the Russian and Chinese spirit. (shrink)

This paper analyses two definitions of contingency. Both definitions have been widely accepted and used as to identify contingent events. One of them is primarily of a philosophical character, whereas the other is more commonly used in mathematics. Evidently, these two definitions do not describe the same set of phenomena, and neither of them determines the completely intuitive notion of contingency.Namely, carefully selected examples testify that the first definition is too narrow and the second too wide. These facts have certain (...) epistemological consequences. They must, therefore, serve as a warning for using the definitions only in a restrictive and cautious way when detecting random beliefs – those we cannot identify as knowledge. (shrink)

In some systems of Legniewskian Ontology were introduced as a toolkit for Husserl's and Meinong's theory of objects. Here such consi- deration is extended to Brentano-Husserl's theory of time. So-called antidiodo- rean logics are used as the foundations of the approach undertaken.

Although the concept of “pure knowledge” is one of the most interesting and singular concepts in the philosophical work of Vasily Seseman, it can only be presented after a comprehensive analysis of the philosopher’s numerous works devoted to ontological, epistemological and logical problems. Seseman believes that the main philosophical trends at the beginning of the twentieth century, namely neo-Kantianism, intuitionism and phenomenology, could not present this concept, although they did try. According to the philosopher, the main reason for the inability (...) of neo-Kantianism, intuitionism and phenomenology to start talking about pure knowledge is their inability to assert the essential difference between objective and non-objective knowledge. Sesemann pays special attention when substantiating his concept of “pure knowledge” to the difference between his approach and that of the founder of modern phenomenology. The philosopher points out that even Husserl, who concentrated attention on the specifics of inner experience, puts this specific, in the end, in dependence on the process of cognition and reflection, completely ignoring its ontological foundations. While pure knowledge, according to Seseman, is neither non-objective, nor objective knowledge, nor non-objective, nor objective being, it, in fact, is non-knowledge and non-being. It is precisely this understanding by the philosopher of this phenomenon that allows him to characterize pure knowledge as premiseless and limitless and, in general, as free from any ontological or epistemological determinations. However, on the other hand, Sesemann insists that the phenomenon of pure knowledge has the meaning of not just a regulatory idea, an infinitely distant ideal, but also a real constitutive meaning, as a principle that reveals and determines the human striving for knowledge as an interconnected and necessary process that ascends from the onto-gnoseological stage of non-objective knowledge to the epistemological, and then the logical stage of objective knowledge. (shrink)

Benevolenski and Kortunov discuss the array of moral, ethnic, and nationalistic questions emerging after the disintegration of the Soviet Union. They suggest that the cause for the collapse was not poor economic performance, but a moral bankruptcy the people could no longer endure.

One of the 20th century's most popular non-realistic genre is absurd. The root "absurd," connotes something that does not follow the roots of logic. Existence is fragmented, pointless. There is no truth so the search for truth is abandoned in Absurdist works. Language is reduced to a bantering game where words obfuscate rather elucidate the truth. Action moves outside of the realm of causality to chaos. Absurdists minimalize the sense of place. Characters are forced to move in an incomprehensible, void-like (...) realm. Danish philosopher Sїren Kierkegaard was the first to use the term "absurd" in its modern context. His application of the term related it to, what he considered, the incomprehensibility and unjustifiability of Christianity. Existentialist philosophers such as the Frenchman, Jean-Paul Sartre and the German, Martin Heidegger propagated use of the terms in their work. In the philosophical world of the novel, Albert Camus employed absurdism to portray the difference between man's intent and the resultant chaos he encounters. In modern civilization man is posited as the subject of knowledge in science and technology, animating the utopian projects of industrial civilization, and culminating in great urban conglomerates, as in the sealed universe of commodities which constitutes the omnipresent mall. Technique, defined as the ensemble of means, is the driving force of social development, moreimportant than the ends it is supposed to serve. Unfortunately, technique became an end in itself and the society is organized around it. Of course, we are all aware that we need a certain changes to subdue technique, but I think it is now too late to change the course of technique. However, technique is frequently pictured as the only hope for a better future and the only means of making the world more humane. And that is the sort of statement that French philosopher Jacques Ellul calls the technological bluff. Technology is a discourse on techniques: therefore, the bluff lies not in the failure of techniques as such but in presenting them in a falsely optimistic light. The author formulated in 1954 two laws of technical progress: first, it is irreversible: second, it advances by a geometric progression. Thus, a computer revolution changes nothing in the nature of technical progress, although products are new. This progress is hamperednot by internal mechanisms, but by maladaptation of the social body to it, since society is rooted in the past and constantly refers to it. On the other hand, technique is future oriented and discards as valueless everything that cannot be incorporated into the web of techniques. (shrink)

Philosophical importance of the problems of the theory and practice of management is due to their role for society and each individual. Philosophy analyzes axiological, epistemic and methodological foundations of human activity in management processes. It forms a system of generalizing statements about the subject matter and methods of management, the place of management among other sciences and in the overall system of scientific knowledge, its cognitive and social role in the modern world. Management theory has been formed on the (...) basis of knowledge which is both empirical and derived from achievements ofother specific sciences. We can also talk about a certain isomorphism between the methodological foundations of management theory and modern science. Management theory today includes the systemic approach, recognition of indeterminacy as an inherent attribute of managerial decisions, orientation towards studying the processes of communication, self-organization and adaptation to external environment. Management systems always include the person whose behavior is determined by values, needs, world outlook, will, and other personal characteristics. Management as a social phenomenon should be studiedwithin the context of national culture, traditions and mentality. (shrink)

Spinoza’s rejection of Aristotelian final causation seems to create a difficulty for his account of individuation. If causation is indeed blind, how do finite modes come to assume complex, differentiated forms? And why do we find in nature a great regularity of such forms? Several recent commentators have proposed that Spinoza maintains something of the Aristotelian conception of causation where the formal essences of individuals guide the process of individuation toward certain desirable outcomes. But this sort of approach introduces other (...) difficulties that threaten to undermine Spinoza’s naturalistic framework and his ontology of immanence. This paper outlines a mechanistic and probabilistic account of individuation whereby modes are individuated by entering into relations that increase their mutual power of enduring. Together with conatus as the principle of individuation, this mechanistic account suffices to explain the individuation of finite bodies without introducing additional kinds of causation into Spinoza’s philosophy. (shrink)

Résumé Le but de l’étude présentée est d’analyser des œuvres de Gumilev et Huntington du point de vue de leurs approches et terminologies. Tous les deux ont essayé de donner une explication globale des phénomènes nouveaux dans l’histoire du monde. Malgré une terminologie différente, leurs thèses sont relativement analogues. Ils proposent une approche synthétique qui envisage la totalité de la société et qui les porte au rang des historiens-civilisationnistes, thèse dont la validité et le statut qu’on leur donne restent très (...) controversés de nos jours. Analogies et différences sont repérables d’abord à travers leur système taxonomique. Ces deux auteurs tentent aussi de répondre à la question posée sur la frontière orientale de la civilisation occidentale. (shrink)

Rassemble, pour l'essentiel, les textes moraux du philosophe.

A hyperfinitely long coin flipping game between the Gambler and the Casino, associated with a given set A, is considered. It turns out that the Gambler has a winning strategy if and only if A has Loeb measure 0. The Casino has a winning strategy if and only if A contains an internal subset of positive Loeb measure.

The quotient ℝ/G of the additive group of the reals modulo a countable subgroup G does not admit nontrivial Baire measurable automorphisms.

We prove that a necessary and sufficient condition for a countable set L of sets of integers to be equal to the algebra of all sets of integers definable in a nonstandard elementary extension of ω by a formula of the PA language which may include the standardness predicate but does not contain nonstandard parameters, is as follows: L is closed under arithmetical definability and contains 0 (ω) , the set of all (Gödel numbers of) true arithmetical sentences. Some results (...) related to definability of sets of integers in elementary extensions of ω are included. (shrink)

Philosophy of law is philosophy about law. common critical ontology examines the structure of the world which is hierarchical and is composed of four fundamental levels; the anorganic being, the organic being, the psychical being and the spiritual being, where we meet the personal, objective and the objectified spirit. the new critical ontology is science in the strictest sense of the word and consequently goes out from the total experience. critical legal ontology examines the essence of law and states where (...) the law belongs; in the ideal world or the real world, and states its place in these worlds. it appears that the so far unsolvable fundamental question, i.e., the problems of law and power, and law and revolution are easily and "cum ratione" sufficient to be solved on the basis of this new science. (edited). (shrink)

This book assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. Opening with a contribution from the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, it next explores the impact, relevance, and promise of the Declaration Nostra Aetate before turning to consider how Vatican II in general has influenced interfaith dialogue and the intellectual and comparative study of world religions in the postconciliar decades, as well as the contribution (...) of particular past and present thinkers to the formation of current interreligious and comparative theological methods. Additionally, chapters consider interreligious dialogue vis-à-vis theological anthropology in conciliar documents; openness to the spiritual practices of other faith traditions as a way of encouraging positive interreligious encounter; the role of lay and new ecclesial movements in interreligious dialogue; and the development of Monastic Interreligious Dialogue. Finally, it includes a range of perspectives on the fruits and future of Vatican’s II’s opening to particular faiths such as Judaism, Islam, Hinduism, and Buddhism. (shrink)