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This collection of essays is the first of its kind to focus on the relationship between composition and identity. Twelve original articles--written by internationally renowned scholars and rising stars in the field--argue for and against the controversial doctrine that composition is identity.--Provided by publisher.

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For Émilie Du Châtelet, I argue, a central role of the principle of sufficient reason is to discriminate between better and worse explanations. Her principle of sufficient reason does not play this role for just any conceivable intellect: it specifically enables understanding for minds like ours. She develops this idea in terms of two criteria for the success of our explanations: “understanding how” and “understanding why.” These criteria can respectively be connected to the determinateness and contrastivity of explanations. The crucial (...) role Du Châtelet’s principle of sufficient reason plays in identifying good explanations is often overlooked in the literature, or else run together with questions about the justification and likelihood of explanations. An auxiliary goal of the article is to situate Du Châtelet’s principle of sufficient reason with respect to some of the general epistemological and metaphysical commitments of her Institutions de Physique, clarifying how it fits into the broader project of that work. (shrink)

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I argue that Émilie Du Châtelet breaks with Christian Wolff regarding the scope and epistemological content of the principle of sufficient reason, despite his influence on her basic ontology and their agreement that the principle of sufficient reason has foundational importance. These differences have decisive consequences for the ways in which Du Châtelet and Wolff conceive of science.

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Du Châtelet holds that mathematical representations play an explanatory role in natural science. Moreover, she writes that things proceed in nature as they do in geometry. How should we square these assertions with Du Châtelet’s idealism about mathematical objects, on which they are ‘fictions’ dependent on acts of abstraction? The question is especially pressing because some of her important interlocutors (Wolff, Maupertuis, and Voltaire) denied that mathematics informs us about the properties of material things. After situating Du Châtelet in this (...) debate, this chapter argues, first, that her account of the origins of mathematical objects is less subjectivist than it might seem. Mathematical objects are non-arbitrary, public entities. While mathematical objects are partly mind-dependent, so are material things. Mathematical objects can approximate the material. Second, it is argued that this moderate metaphysical position underlies Du Châtelet’s persistent claims that mathematics is required for certain kinds of general knowledge, including in natural science. The chapter concludes with an illustrative example: an analysis of Du Châtelet’s argument that matter is continuous. A key premise in the argument is that mathematical representations and material nature correspond. (shrink)

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Over the last few decades, skepticism about political and moral experts has grown into a serious social problem, undermining the functioning of liberal democratic regimes. Indeed, meritocracy-that is, government by hard working, public-spirited people with high levels of relevant expertise-has never looked so promising as an alternative to the dangers of know-nothing populism. One cultural tradition has devoted sustained attention to the idea of meritocracy, as well as to the cultivation of true expertise or mastery: Confucianism. Mastery, Dependence, and the (...) Ethics of Authority presents a compelling analysis of expertise and authority, and examines classical Confucian conceptions of mastery, dependence, and human relationships in order to suggest new approaches to these issues in ethics and political theory. Contemporary Westerners are heirs to multiple traditions that are suspicious of authority, especially coercive political authority. We are also increasingly wary of dependence, which now often seems to signify weakness, neediness, and pathology. Analysts commonly presume that both authority and dependence threaten human autonomy, and are thus intrinsically problematic. But these judgments are mistaken. Our capacity for autonomy needs to be cultivated over time through deliberate practices of training, in which we depend on the guidance of virtuous and skilled teachers. Confucian thought provides a subtle and powerful analysis of one version of this training process, and of the social supports such an education in autonomy requires-as well as the social value of having virtuous and skilled leaders. Early Confucians also argue that human life is marked by numerous interacting forms of dependence, which are not only ineradicable, but in many ways good. On a Confucian view, it is natural, healthy, and good for people to be deeply dependent on others in a variety of ways across the full human lifespan. They teach us that individual autonomy only develops within a social matrix, structured by relationships of mutual dependence that can either help or hinder it, including a variety of authority relations. (shrink)

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In the Metaphysical Foundations of Natural Science, Kant attempts to argue a priori from the indefinite divisibility of space to the indefinite metaphysical divisibility of matter. This is one type of argument from the continuity of space—purportedly established by Euclidean geometry—to the continuity of matter. I compare Kant's argument to parallel reasoning in Du Châtelet, whose work he knew. Both philosophers appeal to idealism about matter in their reasoning, yet also face difficulties in explaining why continuity, though not some other (...) properties from geometry, applies to matter. Both also risk inconsistency in adopting potentialist accounts of material parts, while also committing to realism about infinitesimals. An important difference between them is that Du Châtelet deploys at least three definitions of continuity; only one of these, amounting to indefinite divisibility, is shared with Kant. (shrink)

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There is a tension in Emilie Du Châtelet’s thought on mathematics. The objects of mathematics are ideal or fictional entities; nevertheless, mathematics is presented as indispensable for an account of the physical world. After outlining Du Châtelet’s position, and showing how she departs from Christian Wolff’s pessimism about Newtonian mathematical physics, I show that the tension in her position is only apparent. Du Châtelet has a worked-out defense of the explanatory and epistemic need for mathematical objects, consistent with their metaphysical (...) nonfundamentality. I conclude by sketching how Du Châtelet’s conception of mathematical indispensability differs interestingly from many contemporary approaches. (shrink)

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Christine Tappolet posed a problem for alethic pluralism: either deny the truth of conjunctions whose conjuncts are from distinct domains of inquiry, or posit a generic global truth property thus making other truth properties redundant. Douglas Edwards has attempted to solve the problem by avoiding the horns of Tappolet's dilemma. After first noting an unappreciated consequence of Edwards's view regarding a proliferation of truth properties, I show that Edwards's proposal fails to avoid Tappolet's original dilemma. His response is not successful, (...) as it lets in a generic truth property through the ‘back door’. I conclude by briefly offering a new solution to the problem, and an alternative diagnosis of Tappolet's dilemma.1. Tappolet's dilemmaThe alethic pluralist ; Sher ; Wright ) contends that propositions from different domains can be true in different ways. Mixed conjunctions have conjuncts from different domains; consider for example, ‘1+1=2 and murder is wrong’. A pressing question for the pluralist: if each conjunct is true in a distinct way, in what way is the conjunction true? Tappolet argues, " [M]ixed conjunctions need to be true in a further way. … But then each conjunct has to be true in the same way. This is what follows from the truism that a conjunction is true if and only if its conjuncts are true. Hence the question arises again why this further way of being true is not the only one we need. " Edwards puts Tappolet's contention as a dilemma: either admit a generic truth property that can apply to all propositions, regardless of domain or deny that mixed conjunctions can be true. It is prima facie plausible that mixed conjunctions can be true. Moreover, admitting a generic truth property would seemingly undermine alethic pluralism by making other truth properties redundant.2. Edwards's solutionEdwards's solution attempts …. (shrink)

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I examine Du Châtelet’s methodology for physics and metaphysics through the lens of her engagement with Newton’s Rules for Reasoning in Natural Philosophy. I first show that her early manuscript writings discuss and endorse these Rules. Then, I argue that her famous published account of hypotheses continues to invoke close analogues of Rules 3 and 4, despite various developments in her position. Once relevant experimental evidence and some basic constraints are met, it is legitimate to inductively generalize from observations; general (...) hypotheses can thereafter be assumed as true until contrary experiments show otherwise. I conclude by arguing that this account of induction plays an essential role in her metaphysics, both in an argument for simple substances—which has an inductive premise—and in her attempt to distinguish acceptable and unacceptable metaphysical commitments. (shrink)

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We present a new axiomatization of classical mereology in which the three components of the theory—ordering, composition, and decomposition prin-ciples—are neatly separated. The equivalence of our axiom system with other, more familiar systems is established by purely deductive methods, along with additional results on the relative strengths of the composition and decomposition axioms of each theory.

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Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...) field, it is not obvious which will prove to be the better view. (shrink)

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Ecology arguably has roots in eighteenth-century natural histories, such as Linnaeus's economy of nature, which pressed a case for holistic and final-causal explanations of organisms in terms of what we'd now call their environment. After sketching Kant's arguments for the indispensability of final-causal explanation merely in the case of individual organisms, and considering the Linnaean alternative, this paper examines Kant's critical response to Linnaean ideas. I argue that Kant does not explicitly reject Linnaeus's holism. But he maintains that the indispensability (...) of final-causal explanation depends on robust modal connections between types of organism and their functional parts; relationships in Linnaeus's economy of nature, by contrast, are relatively contingent. Kant's framework avoids strong metaphysical assumptions, is responsive to empirical evidence, and can be fruitfully compared with some contemporary approaches to biological organization. (shrink)

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I reconstruct J. H. Lambert’s views on how practical grounds relate to epistemic features, such as certainty. I argue, first, that Lambert’s account of moral certainty does not involve any distinctively practical influence on theoretical belief. However, it does present an interesting form of fallibilism about justification as well as a denial of a tight link between knowledge and action. Second, I argue that for Lambert, the persistence principle that underwrites induction is supported by practical reasons to believe; this indicates (...) that Lambert is a moderate pragmatist about reasons for theoretical belief. (shrink)

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For Kant, inquiry into nature properly requires seeking to explain all material wholes merely mechanically, in terms of their parts. There is no consensus on how he justifies this Principle of Mechanism. I argue that Kant seeks to derive this claim about part and wholes neither from his laws or mechanics, nor from the mere discursivity of our understanding (two standard options in the literature), but instead from a priori principles laid out in the first Critique, which govern parts, wholes, (...) and magnitudes. These principles are also fundamental to Kant’s account of mathematics. Therefore, Kant’s Principle of Mechanism and his philosophy of mathematics have common foundations. (shrink)

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For a century there has been a divergence between what music theorists say music is about and what the ordinary listener actually experiences. Music theory has insisted on a separation of musical experience from the experience of emotions, from the passions. Yet a passionate experience of music is just what most ordinary listeners have. Charting a new course through the minefield of contemporary philosophy of music,Aaron Ridley provides a coherent defense of the ordinary listener's beliefs. Focusing on instrumental (...) music in the classical Western canon, Ridley defends the commonsense position on music and attempts to return the experience of music to the ordinary listener. He argues that, through a sympathetic experience of certain musical gestures, the listener is able to grasp the passions of which the music is expressive. If the passions are properly understood, he contends, there is a place for passion in a philosophical understanding of music. Similarly, the expression of passion may properly be considered part of the value of the music we hear. (shrink)

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Online data collection methods are expanding the ease and access of developmental research for researchers and participants alike. While its popularity among developmental scientists has soared during the COVID-19 pandemic, its potential goes beyond just a means for safe, socially distanced data collection. In particular, advances in video conferencing software has enabled researchers to engage in face-to-face interactions with participants from nearly any location at any time. Due to the novelty of these methods, however, many researchers still remain uncertain about (...) the differences in available approaches as well as the validity of online methods more broadly. In this article, we aim to address both issues with a focus on moderated data collected using video-conferencing software. First, we review existing approaches for designing and executing moderated online studies with young children. We also present concrete examples of studies that implemented choice and verbal measures and looking time across both in-person and online moderated data collection methods. Direct comparison of the two methods within each study as well as a meta-analysis of all studies suggest that the results from the two methods are comparable, providing empirical support for the validity of moderated online data collection. Finally, we discuss current limitations of online data collection and possible solutions, as well as its potential to increase the accessibility, diversity, and replicability of developmental science. (shrink)

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Collected critical essays analyzing Kierkegaard’s work in regards to theology and social-moral thought. Kierkegaard’s God and the Good Life focuses on faith and love, two central topics in Kierkegaard’s writings, to grapple with complex questions at the intersection of religion and ethics. Here, leading scholars reflect on Kierkegaard’s understanding of God, the religious life, and what it means to exist ethically. The contributors then shift to psychology, hope, knowledge, and the emotions as they offer critical and constructive readings for contemporary (...) philosophical debates in the philosophy of religion, moral philosophy, and epistemology. Together, they show how Kierkegaard continues to be an important resource for understandings of religious existence, public discourse, social life, and how to live virtuously. “All in all, the editors of this volume have put together a thoughtful and sometimes provocative collection of essays by a number of Kierkegaard scholars and philosophers for the reader’s consideration.... The volume undoubtedly makes a contribution to contemporary philosophical debates in the philosophy of religion, moral philosophy, and epistemology, especially with regard to the importance of faith and love for leading a good and meaningful human life.” —International Journal for Philosophy of Religion “Invites the reader to think anew about what Kierkegaard was saying and what we can learn from him in the context of our time, particularly what it means to become a Christian in terms of the moral task of love and living a life worthy of a human being.” —Sylvia Walsh, translator of Kierkegaard’s Discourses at the Communion on Fridays. (shrink)

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Tamar Ross, Professor of Jewish Philosophy at Bar-Ilan University, is a constructive theologian who has made original and important contributions to feminist Orthodoxy.

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Draft for presentation at the 14th International Kant-Congress, September 2024. -/- Abstract: Kant claims we intuit infinite space. There’s a problem: Kant thinks full awareness of infinite space requires synthesis—the act of putting representations together and comprehending them as one. But our ability to synthesize is finite. Tobias Rosefeldt has argued in a recent paper that Kant’s notion of decomposing synthesis offers a solution. This talk criticizes Rosefeldt’s approach. First, Rosefeldt is committed to nonconceptual yet determinate awareness of (potentially) infinite (...) space, but I argue that such awareness is (1) prima facie implausible, as well as contravened by textual evidence from Kant’s (2a) definitions of ‘infinity’ and (2b) account of geometrical construction. Second, scrutiny of how Kant thinks awareness of potential infinity is afforded by geometrical construction (e.g., extending a line segment ad indefinitum) indicates no essential role for decomposing synthesis. Familiar synthesis from parts to wholes is sufficient. (shrink)

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I distinguish three ways in which early modern rationalists seek to apply the principle of sufficient reason to empirical science, and critically assess some of their attempts to do so. I focus especially on how these thinkers assume substantive theories of explanation and intelligibility--which are indebted to the mechanist and experimentalist traditions--in many of their deployments of this rationalist principle. A recurring problem is that these philosophers deploy their standards of intelligibility inconsistently: some of their own favored explanations do not (...) always live up to their standards. I argue that the problem is especially acute for Leibniz and Euler, given their enthusiasm for final-causal explanations. (shrink)

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In the last several years, paraconsistent mereology has begun to be developed and applied to a range of philosophical issues, from puzzles about boundaries, to the Meinongian ‘problem of nothingness’, to the metaphysics of unity. Because these formal systems are fresh out of the package, as it were, there will inevitably be some wrinkles that need ironing out. In this note, I’ll point out a problem with the system in Priest (2014a, 2014b), and suggest a natural fix.

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Charles Hermes argues that the Direct Argument for the incompatibility of determinism and moral responsibility fails because one of the inference rules on which it relies, Rule A, is invalid. Rule A states that if a proposition p is broadly logically necessary, then p is true and no one is, or ever has been, even partly morally responsible for the fact that p. Hermes purports to offer a counterexample to Rule A which focuses on agents’ moral responsibility for disjunctions. Hermes’s (...) objection is motivated by the idea that the logic of moral responsibility ought to be based on the logic of truthmakers rather than the logic of propositions. I show that the logic of moral responsibility does not track the logic of truthmakers and defend the validity of Rule A against Hermes’s objection. (shrink)

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David Shatz is the Ronald P. Stanton University Professor of Philosophy, Ethics, and Religious Thought at Yeshiva University and the editor of the _Torah u-Madda Journal._.

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This volume features the thought and writings of Jonathan Sacks, one of today's leading Jewish public thinkers. It brings together an intellectual portrait, four of his most original and influential philosophical essays, and an interview with him. This volume showcases the work of Sacks, a philosopher who seeks to confront and offer solutions to the numerous problems besetting Judaism and its confrontation with modernity. In addition, the reader will also encounter an important social philosopher and proponent of interfaith dialogue, who (...) articulates how it is possible to cultivate a culture of civility based on the twin notions of the dignity of difference and the ethic of responsibility. Jonathan Sacks has been Chief Rabbi of the United Hebrew Congregations of the Commonwealth from September 1991 to September 2013 and a member of the House of Lords since 2009. (shrink)

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Michael L. Morgan is Emeritus Chancellor Professor at Indiana University and the Grafstein Visiting Chair in Jewish Philosophy at the University of Toronto. He has written extensively on ancient Greek philosophy, modern Jewish philosophy, and post-Holocaust theology and ethics.

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Many philosophers have been interested in aesthetics, but Collingwood was passionate about art. His theories were never merely theoretical: aesthetics for him was a vivid, vibrant thing, to be experienced immediately in worked paint and in sculptured stones, in poetry and music. Art and life were no dichotomy for Collingwood - for how could you have one without the other? Works of art were created in and for the real world, to be enjoyed by real people, to enchant to enhance. (...)Aaron Ridley's fascinating introduction opens up the work of this most rewarding of aesthetic thinkers, tracing his thought from its philosophic origins through to its practical consequence and ethical implications. The man who saw art as 'the community's medicine for the worst disease of mind' had a sense of its urgent importance which we ignore at our peril today. (shrink)

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ABSTRACT A growing body of research suggests that political polarization in the United States is at a forty-year high, and that it is rooted less in disagreements over policy than in hostile attitudes toward political opponents. Such attitudes explain the manifest increase of intolerant behavior in American culture and politics in recent years. But what explains the attitudes themselves? One significant contributor may have been the rise of scientism in the early twentieth century, which undermined the metaphysical, epistemic, and institutional (...) foundations of the type of morality required to transcend our instinctual tribalism. (shrink)

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Marilyn McCord Adams argues that God’s goodness to individuals requires God to defeat horrendous evils; it is not enough for God to outweigh these evils through compensatory goods. On her view, God defeats the evils experienced by an individual if and only if God’s goodness to the individual enables her to integrate the evil organically into a unified life story she perceives as good and meaningful. In this essay, we seek to apply Adams’s theodicy of defeat to a particular form (...) of suffering. We argue that God’s goodness to individuals requires that God defeat the suffering to which a range of disabilities can give rise. (shrink)

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This article proposes a formal model that integrates cognitive and psychodynamic psychotherapeutic models of psychopathy to show how two major psychopathic traits called lacks remorse and self-aggrandizing can be understood as a form of abnormal Bayesian inference about the self. This model draws on the predictive coding (i.e., active inference) framework, a neurobiologically plausible explanatory framework for message passing in the brain that is formalized in terms of hierarchical Bayesian inference. In summary, this model proposes that these two cardinal psychopathic (...) traits reflect entrenched maladaptive Bayesian inferences about the self, which defend against the experience of deep-seated, self-related negative emotions, specifically shame and worthlessness. Support for the model in extant research on the neurobiology of psychopathy and quantitative simulations are provided. Finally, we offer a preliminary overview of a novel treatment for psychopathy that rests on our Bayesian formulation. (shrink)

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There is a growing consensus that Emilie Du Châtelet’s challenging essay “On Freedom” defends compatibilism. I offer an alternative, libertarian reading of the essay. I lay out the prima facie textual evidence for such a reading. I also explain how apparently compatibilist remarks in “On Freedom” can be read as aspects of a sophisticated type of libertarianism that rejects blind or arbitrary choice. To this end, I consider the historical context of Du Châtelet’s essay, and especially the dialectic between various (...) strands of eighteenth-century libertarianism and compatibilism. (shrink)

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The consensus is that in his 1755 Nova Dilucidatio, Kant endorsed broadly Leibnizian compatibilism, then switched to a strongly incompatibilist position in the early 1760s. I argue for an alternative, incompatibilist reading of the Nova Dilucidatio. On this reading, actions are partly grounded in indeterministic acts of volition, and partly in prior conative or cognitive motivations. Actions resulting from volitions are determined by volitions, but volitions themselves are not fully determined. This move, which was standard in medieval treatments of free (...) choice, explains why Kant is so critical of Crusius’s version of libertarian freedom: Kant understands Crusius as making actions entirely random. In defense of this reading, I offer a new analysis of the version of the principle of sufficient reason that appears in the Nova Dilucidatio. This principle can be read as merely guaranteeing grounds for the existence of things or substances, rather than efficient causes for states and events. As such, the principle need not exclude libertarian freedom. Along the way, I seek to illuminate obscure aspects of Kant’s 1755 views on moral psychology, action theory, and the threat of theological determinism. (shrink)

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This volume examines some of the most contentious social justice issues present in the corpus of Augustine's writings. Whether one is concerned with human trafficking and the contemporary slave trade, the global economy, or endless wars, these essays further the conversation on social justice as informed by the writings of Augustine of Hippo.

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This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

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It is widely held that, in his pre-Critical works, Kant endorsed a necessitation account of laws of nature, where laws are grounded in essences or causal powers. Against this, I argue that the early Kant endorsed the priority of laws in explaining and unifying the natural world, as well as their irreducible role in in grounding natural necessity. Laws are a key constituent of Kant’s explanatory naturalism, rather than undermining it. By laying out neglected distinctions Kant draws among types of (...) natural law, grounding relations, and ontological levels, I show that his early works present a coherent and sophisticated laws-first account of the natural order. (shrink)

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I begin by outlining Du Châtelet’s ontology of mathematical objects: she is an idealist, and mathematical objects are fictions dependent on acts of abstraction. Next, I consider how this idealism can be reconciled with her endorsement of necessary truths in mathematics, which are grounded in essences that we do not create. Finally, I discuss how mathematics and physics relate within Du Châtelet’s idealism. Because the primary objects of physics are partly grounded in the same kinds of acts as yield mathematical (...) objects, she thinks we are sometimes licensed in drawing conclusions about physical things from mathematical premises. (shrink)

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This article examines the contribution of one Islamic scholar, Fetullah Gülen to the debate about the meaning and practice of responsibility. It analyses Gülen’s thinking in terms of three inter-connected modes of responsibility: relational accountability, moral agency and liability. This view of responsibility is contrasted with major western philosophers such as Levinas, Buber and Jonas, Islamic tradition and the major views about corporate responsibility, including stakeholder theory. The role of dialogue in embodying the three modes of responsibility is then analysed. (...) The social responsibility practice of business leaders who are part of Gülen’s Hizmet Movement is briefly surveyed to illustrate the embodiment of responsibility. This focuses on the contribution of business to education and peace building, and includes the example of Zaman Daily. (shrink)

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