In “Gentle Murder, Or The Adverbial Samaritan”, James William Forrester presents what he describes as “the most powerful version yet put forward” of Lennart Åqvist's Good Samaritan paradox in deontic logic. Forrester suggests that the paradox may make it necessary to reject the standard deontic inference principle

(where “r” is an index for any source of obligation). This desperate conclusion, as Forrester acknowledges, would imply that all of standard deontic logic “must be in a bad way”. But Forrester's “paradox” is not nearly so deep or intractable as he maintains.

Kendall Walton's Mimesis as Make-Believe is the most significant event in Anglo-American aesthetics in many a year, and joins a small pantheon of landmark books such as Nelson Goodman's Languages of Art, Richard Wollheim's Art and Its Objects and Arthur Danto's Transfiguration of the Commonplace. Walton's aim is to provide a comprehensive account of the representational arts—literature, drama, cinema, painting, drawing, sculpture—from both the generative and the receptive points of view. That is to say, he attempts to explain how representations are fashioned, what their representational status consists in, how representations are apprehended and what the experience of them characteristically involves. Inthese aims he is to my mind enormously, if not completely, successful.

David Gauthier once said that the social contract offers ‘the only game in town’ if we hope for a rational morality. I argue that he’s correct. Morality consists of rules notionally directed at everyone everywhere. Only individual people are rational, and they have varying interests. The social contract proposes principles that everyone would, in view of their social and environmental circumstances, agree to as constraining their separate pursuits of their ends. There is no other rational way to understand morals, and so it is indeed the only game in town.

This article deals with Leibniz's dynamic conception of political order. Leibniz reduces the sovereignty of States to the monopoly of coercion by setting apart jurisdictional monopoly and sovereignty. With this new definition of sovereignty however, war becomes the core of international relations. The sovereigns' ability to make war is the condition to take part in law of nations, whose precise aim is to prevent wars. Peace can only exist if there is a balance between opposite forces of similar magnitude that cancel each other.

What is realism in film? Focusing on a test case of High Frame Rate (HFR) high-definition movies, I discuss in this article various types of realism as well as their inter-relations. Precision, recessiveness of the medium, transparency, and ‘Collapse’ are discussed and compared. At the end of the day, I defend the claim that ‘less is more’ in the sense that more image precision can actually have a negative impact on storytelling.

In this reply to Frank Jankunis’s paper, “Overall and Larmer on Miracles as Evidence for the Existence of God,” I discuss the concept of miracle as a violation of natural law. I argue that, if a miracle were to occur, it would be an epistemic, ontic, and moral evil, and hence evidence against the existence of a perfect God.

It is commonly held that nature is knowable in itself and that death has no explanatory priority in knowing nature. I reject both claims as they undermine an account of the unity of human life, failing, respectively, to thematize the limitations of finite understanding and to acknowledge what’s most certain about finite existence. I use Kant’s idea of the thing in itself and Heidegger’s idea of death to solve two structurally analogous antinomies these failures leave intact. I conclude that to think these ideas is to represent the telos that unifies our living as, respectively, finite knowers and finite beings.

There are two basic ways in which the phenomenon of learning is explicated in the Platonic dialogues: First, by means of an analogy with vision, and second, by arguing that the acquisition of knowledge is really anamnesis (recollection). The analogy with vision is the more common of the two and occurs throughout the dialogues. The passage in the Republic comparing the sun and the good (508c-509b) is the best known instance of this approach to the clarification of learning. The basic point of this explication is that the mind, like the eye, in order to discover truth must be turned in the right direction and be trained to apprehend and distinguish the characters of the objects it beholds. In this context, the acquisition of knowledge is clearly a discovery of that which was not previously known, just as the man who escapes from the cave sees what he had not previously seen (Republic, 514a-516c), and at the end of the ascent of the heavenly ladder one “begins to see” what he has not seen before (Symposium, 211b 8).

In this article, I discuss two approaches to the phenomenon of gesture, constituted by the existential dimension of embodiment, intersubjectivity, affectivity, and language: while Martin Heidegger states that human bodily movement as a whole should be understood as gesture in contrast to the spatial movement of things, Vilém Flusser integrates under this notion a multitude of human practices and activities that common sense hesitates to call gestures. The dilemma of the phenomenology of gesture consists in this tension between the plural concreteness of gestural appearances and the irrepressible temptation to identify a unitary layer that would allow them to hold together.

A popular strategy for resolving Kim's exclusion problem is to suggest that mental and physical property tropes are identical despite the non-identity of the mental and physical properties themselves. I argue that mental and physical tropes can be identified without losing the dispositional character of mentality only if a dual-character hypothesis regarding the intrinsic characters of tropes is endorsed. But even with this assumption, the causal efficacy of the wrong dispositions is secured.

In the third Critique, Kant claims that beauty is the symbol of morality and that the consideration of this relation is a duty. This paper declares Kant’s argument to be twofold: firstly, experience of beauty strengthens our moral feeling. Secondly, in judging the beautiful, we assume some indeterminate purpose underlying nature, based on which we can conceive of nature as cooperative with our practical pursuit. Hence, for the sake of moral cultivation and moral motivation, it is our duty to regard beauty as the special symbol of morality.

One result of the protracted and inconclusive contemporarydebate over the merits of a materialist theory of mind is that philosophers have been prompted to explore new and credible alternative theories. Campbell's “new epiphenomenalism” is one of these, and Goldman's conception of mental and physical events as “simultaneous nomic equivalents” is another. After a brief introductory discussion of materialism, I shall examine and assess these views. My path leads back, tentatively, to materialism, via a critical look at the main reasons given by Campbell and Goldman for abandoning it.

Philosophers have traditionally decried vagueness as an unmitigated evil, and natural scientists have consistently agreed with them. Nevertheless, as I hope to show, the vagueness of scientific terms has some important advantages for the theories in which these terms figure. In so arguing I do not mean to put the best face on some unpleasant facts or to make a virtue out of a necessity. I shall begin, however, by arguing that on some contemporary accounts of scientific language the vagueness of many scientific terms is unavoidable; if it is unavoidable then lamenting it is futile, and justifying it is idle. I shall go on to argue that, independent of these accounts, the advantages of exactness attained can sometimes be substantially outweighed by the disadvantages of vagueness foregone.

Le texte freudien entretient avec l'ensemble de l'écriture un rapport d'intertextualité, il communique avec ceux qui parlent autour de lui, avec ceux aussi qui ont, avant lui, pris la parole et qui à son époque se laissaient déjà contenir sous le nom de « tradition ». Cette situation n'est pas le propre du texte freudien, elle est commune à tout texte qui s'énonce; cependant, chez Freud lui-même, ce rapport à la tradition, à l'écriture antérieure, trouve un lieu d'explication: Freud se situe explicitement à un point précis de cette tradition et pense celle-ci par rapport à lui; il lie, dans une lecture englobante, son texte à ceux de Copernic et de Darwin, il a conscience de lui-même comme appartenant à leur continuité; à ses propres yeux, « après Freud » advient quelque chose qui, après Copernic et après Darwin, était aussi de quelque façon advenu, quelque chose que le récit psychanalytique poursuit en le redisant.

The usual argument to show that Causal Determinism entails that our actions are determined by factors at no time under our control is defective. Though repairs suggest themselves, none are both plausible and obviously adequate. I substantiate these claims in turn.

The last half-century has witnessed a resurgence of interest in Aristotle's Topics and his theory of dialectic—culminating in J. D. G. Evan's book about Aristotle's concept of dialectic; the decision to devote the entire Third Symposium Aristotelicum to the Topics; and the appearance of a small but steady stream of articles, several of which are now conveniently bound together in the first volume of Articles on Aristotle, edited by Barnes, Schofield, and Sorabji. These studies provide two somewhat incompatible views of Aristotle's dialectic. On the one hand, it is argued that dialectic—as a method parallel but inferior to demonstration—was superseded by the discovery of the scientific method, or that dialectic—as a method of discussing first principles and of eliciting assent during debate—is at best a propadeutic to philosophic inquiry. These assessments are a consequence of the view that, what ever its strengths, dialectic can never transcend the level of opinion (endoxa) with which it begins, so as to achieve knowledge or certainty. At the other side of the spectrum are those who maintain that in addition t o having nonphilosophic uses, for Aristotle dialectical inquiry is often an integral part of philosophic investigation and, on occasion, its most important part. To some, dialectic's role in philosophic investigation is limited to the verification of definitions already discovered and to bringing an investigator to the threshold of discovering first principles, to others, dialectic's last stage (resolution, euporia) comprises part of the philosophic discovery itself.

This study challenges present-day dualisms and divisions, which are reflected in socio-political and intercultural dialogue. The aim of this study is to connect the philosophical discourse of the ninth-century House of Wisdom to modern conceptions of Islam by extending the dialogical rhetoric of that discourse. This study revisits the House of Wisdom, first, to invoke an inclusive, intercultural Islamic tradition that negates the circumscription of Islam by radical views. Second, it reintroduces the liberal arts as pedagogical tools that are central to the Islamic wisdom tradition. Third, it explores the notions of Aql and Fitrah and how they prescribe Hikmah.

This article highlights three epistemic practices, which, taken together, create conditions that worsen the problem of ‘bisexual erasure.’ Though bisexual people constitute a significant portion of the larger LGBTQ+ community, their identities and experiences and routinely erased — in queer communities and broader society alike. This article argues that we have both an epistemic and a moral obligation to attend to the epistemic conditions created for bisexual people, and to work to make those conditions more just. Specifically, I highlight the detrimental influence of testimonial injustice, testimonial smothering, and epistemic microaggressions on bisexual people's ability to challenge and resist their own erasure.