Preterm birth is defined as delivery occurring before 37 weeks gestation.1 Infants born prematurely have increased risks of morbidity and mortality throughout life, especially during the first year. These risks increase as the gestational age at birth decreases.2 Additionally, there are significant racial and ethnic differences in preterm birth rates. In 2022, the rate of preterm birth among non-Hispanic black women was approximately 50% higher than that observed in non-Hispanic white women.1 The outcomes for these infants are also disparate–preterm birth (...) and low birth weight are the second-leading causes of infant mortality (deaths before 1 year of age). Notably, among preterm neonates, infants born to non-Hispanic black women have a mortality rate more than double that of infants born to non-Hispanic white mothers.3 Importantly, there is a small but significant group of neonates that can be classified as severely premature (those born <28 weeks). Infants born before 28 weeks have varied and uncertain outcomes. While this group accounts for only 0.4% of preterm births, it also accounts for 40% of deaths among preterm neonates.4 As noted by Romanis and Adkins, the advent of artificial amnion and placenta technology (AAPT) holds promise for its potential to address the physiologic complications and mortality risks of extreme prematurity by introducing amniotic substitutes that mimic in vivo placental oxygenation and substrate delivery. In contrast …. (shrink)

Deeply rooted structures of racism, ableism, misogyny, ageism, and transphobia hurt great numbers of people, exposing them to intolerance, economic exclusion, and physical harm around the globe. Billions of land animals suffer and die annually in concentrated feeding operations and slaughterhouses. Our planet and all who live here are in perilous straights as the climate changes. In the face of such grievous problems, people who want to find positive ways to respond often grapple with difficult questions about how to make (...) a difference. Effective Altruism has arisen as an attempt to help answer these questions, encouraging people to give as much money as they can in the most effective ways to address human and animal suffering. But the Effective Altruists’ answers support some of the very social structures that cause suffering, undermining its efforts to “do the most good.” The Good It Promises, The Harm It Does is the first book-length critique of Effective Altruism. It brings together a diverse group of activists and scholars to explore Effective Altruism’s failure to meaningfully address forms of human and animal suffering. (shrink)

This paper investigates the way in which the sexuality of women has been posited in relation to rats as experimental subjects, exploring the stakes of a scientific debate that takes the social world of female sexuality as its focus and as a political problem. Studies that purport to understand female sexuality by investigating rat behavior rely on problematic assumptions about sovereign agents motivating sexual behavior. Such studies also aim to do away with so-called deviant sexual behaviors and, as a consequence, (...) gay people. Theories of agential realism and hybridity serve as counterforces to these inherently repressive perspectives by insisting on the multiple determinations of sexuality and subjectivity among women. (shrink)

Formalised knowledge systems, including universities and research institutes, are important for contemporary societies. They are, however, also arguably failing humanity when their impact is measured against the level of progress being made in stimulating the societal changes needed to address challenges like climate change. In this research we used a novel futures-oriented and participatory approach that asked what future envisioned knowledge systems might need to look like and how we might get there. Findings suggest that envisioned future systems will need (...) to be much more collaborative, open, diverse, egalitarian, and able to work with values and systemic issues. They will also need to go beyond producing knowledge about our world to generating wisdom about how to act within it. To get to envisioned systems we will need to rapidly scale methodological innovations, connect innovators, and creatively accelerate learning about working with intractable challenges. We will also need to create new funding schemes, a global knowledge commons, and challenge deeply held assumptions. To genuinely be a creative force in supporting longevity of human and non-human life on our planet, the shift in knowledge systems will probably need to be at the scale of the enlightenment and speed of the scientific and technological revolution accompanying the second World War. This will require bold and strategic action from governments, scientists, civic society and sustained transformational intent. (shrink)

What can Adam Smith can teach us about the emotional terrain of difficult conversations, particularly those that touch on lived realities of injustice, oppression, and marginalization? In Part One of the Theory of Moral Sentiments, Adam Smith takes a few pages to dwell on the topic of interpersonal disagreement: more specifically, on how differently we feel about disagreements “with regard to such indifferent objects as concern neither me nor my companion” (TMS, 21) than we do when our own fortunes, feelings (...) and even identity are bound up in the topic at hand. I argue that careful attention to Smith’s discussion of disagreement reveals a set of norms for navigating uncomfortable terrain that avoid the pitfalls of so-called tone-policing and other contemporary approaches to civility. (shrink)

The author compares myths about meat-eating with myths about manliness, and seeks to explore the literary, scientific, and social connections between meat-eating, male dominance, and war. Drawing on such sources as butchering texts, cookbooks, Victorian hygiene manuals, and Alice Walker, the author argues in favor of linking feminist and vegetarian theory.

This paper is a discussion of the ‘moralization’ of resentment in Adam Smith’s Theory of Moral Sentiments. By moralization, I do not refer to the complex process by which resentment is transformed by the machinations of sympathy, but a prior change in how the ‘raw material’ of the emotion itself is presented. In just over fifty pages, not only Smith’s attitude toward the passion of resentment, but also his very conception of the term, appears to shift dramatically. What is an (...) unpleasant, unsocial and relatively amoral passion of anger in general metamorphoses into a morally and psychologically rich account of a cognitively sharpened, normatively laden attitude, an attitude that contains both the judgment that the injury done to me was unjust and wrongful, and the demand that the offender acknowledge its wrongfulness. Two very different readings of ‘Smithean resentment’ are thus available from the text. Indeed, the notion of two distinct forms of resentment – an instinctive, amoral version and a rich, rationally appraising attitude – would bring Smith into line with an earlier account of resentment, found in Bishop Joseph Butler’s Fifteen Sermons Preached at Rolls Chapel, first published in 1726. Ultimately, I argue, the differences in their theories are to Smith’s credit. It is precisely because the ‘thin’ or generic retaliatory passion described in Part I can be reconciled with the rich, normative attitude in Part II, that Smith is able to accomplish his meta-ethical goal of grounding moral judgments in naturally occurring emotions. (shrink)

Effective altruists (EAs) seek to persuade the globally wealthy to donate a proportion of their income to do good, and specifically to donate it to those charit.

The Philosophy of Adam Smith contains essays by some of the most prominent philosophers and scholars working on Adam Smith today. It is a special issue of The Adam Smith Review, commemorating the 250th anniversary of Smith's Theory of Moral Sentiments. Introduction Part 1: Moral phenomenology 1. The virtue of TMS 1759 D.D. Raphael 2. The Theory of Moral Sentiments and the inner life Emma Rothschild 3. The standpoint of morality in Adam Smith and Hegel Angelica Nuzzo Part 2: Sympathy (...) and moral judgment 4. Smith and Rousseau in dialogue: sympathy, pitié, spectatorship and narrative Charles L. Griswold 5. Adam Smith’s concept of sympathy and its contemporary interpretations Bence Nanay 6. Smith’s ambivalence about honour Stephen Darwall 7. Sentiments and spectators: Adam Smith’s theory of moral judgment Geoffrey Sayre-McCord 8. Smith’s anti-cosmopolitanism Fonna Forman-Barzilai 9. Resentment and moral judgment in Smith and Butler Alice MacLachlan Part 3: Economics, religion, aesthetics and value theory 10. Adam Smith’s problems: individuality and the paradox of sympathy Robert Urquhart 11. Scepticism and naturalism in Adam Smith Ryan Patrick Hanley 12. Adam Smith’s solution to the paradox of tragedy Arby Ted Siraki 13. Smithian intrinsic value Patrick Frierson Memoir on Adam Smith’s life 14. Adam Smith’s smile: his years at Balliol College, 1740–6, in retrospect Ian Simpson Ross. (shrink)

This study aims to analyze the short story “Post and Beam” by Alice Munro, the 2013 Nobel Laureate in Literature, highlighting comparative aspects between the architecture of a house and the architecture of the Canadian short story genre, in which she is considered a master. We will examine, through the structure of the characters' homes, the spaces allocated for living and how these spaces reflect the social position assigned to women. The theoretical and critical foundation for this analysis will (...) include Munro’s essay “What is Real?” (1993) on the construction of the short story, Annmarie Adams' (1996) book on architecture and feminism, and the biography of Munro reviewed by Thacker (2010), among others. (shrink)

War appears only around the edges of Mozart’s operas: as a threatened destination for Cherubino and the antithesis of his entire world; as the backdrop to the comic antics of _Così fan tutte_; as ended in _Idomeneo_, where Idamante takes up the job of postwar reconstruction. But war in Mozart’s time and in the entirety of subsequent opera-time is a huge threat to lives of liberty, love, and brotherhood, and its meaning for the liberal tradition and its prospects remains to (...) be assessed and reassessed. This chapter opens with a general discussion of different ways in which opera might approach these issues. Following on Nussbaum’s 2024 book on war and music focused on Benjamin Britten’s _War Requiem_, this chapter turns to a remarkable opera that portrays a search for international understanding and détente: _Nixon in China_ (1987) by John C. Adams (1945–) another much-performed and justly admired opera by a living composer. Adams and his librettist Alice Goodman, remaining close to the historical details of Nixon’s 1972 visit to China, show how the search for future peace depends, inevitably, on flawed human beings who, despite their flaws, dare to make a bold effort to communicate across divisions. (shrink)

"Although this book looks back mainly to Blake (after all, Locke could not have read Blake) it also looks past Blake to discover a Locke not given much shrift by Blake scholars. It does this in a constantly interesting sinuous juxtaposition of Blake's and Locke's views on a variety of subjects, some wonderfully unexpected. Glausser's grasp of his material is impressive, and he writes with admirable clarity.... A deft blending of historical, biographical, and interpretive scholarship."--Hazard Adams, Byron W. and (...) Alice L. Lockwood Professor of Humanities, University of Washington Locke and Blake is a composite critical biography of two giants of 18th-century culture. Organized by topics of cultural significance for the period, it weaves together two lives, focusing on critical topics as opposed to biographical details, in order to illuminate ideas of Locke and Blake and the cultural contexts and transformations of the "period" they shared. Glausser begins each chapter by sketching a biographical connection between the two men, which in turn leads to a broader discussion of textual as well as cultural significance. From their shared experience of having had paintings stolen by a friend, for instance, Glausser details the two men's angry responses and then explores the larger social issue of private property at each end of the 18th century. Other points of correspondence include mothers and lovers, charges of sedition, medicine and the body, slavery, and printing. Glausser's new approach to the lives and ideas of Locke and Blake offers a more balanced treatment of their relationship than has been available in the past. Through this juxtaposition and rethinking of the two traditional "antagonists" of the period, he moves beyond adversarial caricatures of temperament, faculty, ideology, and intention and illuminates both the century and the two intellectual giants who stood at either end of it. Wayne Glausser is professor of English at DePauw University and author of articles on Locke and Blake as well as various topics in recent American fiction and popular culture. (shrink)

This book is about fear and its liberation. Its scope is quite broad, exploring philosophy, theology, history and politics, with the idea of evil serving as both a backdrop and guiding thread, whose historical reference is Auschwitz as a symbol of a new form of death and evil. Not only death in the natural sense, but death in its political and, more particularly, totalitarian meaning. Philosophically, there are abundant references to Hobbes and Hegel, with particular emphasis on the latter’s lord-bondsman (...) dialectic as presented in the Phenomenology of Spirit. In a theological sense, there is an extensive discussion with Jewish, Catholic, Protestant, and Evangelical thinkers framed by the concept of evil as it arises and develops during and after the War. Among Jewish thinkers, emphasis is given to Kabbalah, Maimonides, Moses Mendelssohn, Moses Hess, Abraham Isaac Kook, Martin Buber, Franz Rosenzweig, Emil Fackenheim, Abraham J. Heschel, Elie Wiesel, Primo Levi, Hans Jonas, Gerschom Scholem, Vladimir Jankélévitch, Emmanuel Levinas, Arthur Cohen, and Richard Rubenstein; among Catholics, Etienne Gilson, Gaston Fessard, Henri de Lubac, François Mauriac, Hans Urs von Balthasar, Gabriel Marcel, Pope Pius XI; among Protestants and Evangelicals, Karl Barth, Paul Ricœur, Mark Lindsay, George Hunsinger, Alice and Roy Eckart, and Franklin Littell. Politically, the discussion includes both a reflection on the Nazi experience in Germany and France, as well as an analysis of a theorist of Nazism such as Carl Schmitt and an “operator” such as Himmler. Historically, the reference points are Germany, with an emphasis on the rise of Nazism and its totalitarian practices, and France during the occupation, with a focus on the “spiritual resistance” embodied by the Jesuits gathered in Lyon, as well as the role of the Jewish Councils, particularly the great moral figure of Adam Czerniaków, the “mayor” of the Warsaw Ghetto. (shrink)

Adams presents an in-depth interpretation of three important parts of Leibniz's metaphysics, thoroughly grounded in the texts as well as in philosophical analysis and critique. The three areas discussed are the metaphysical part of Leibniz's philosophy of logic, his essentially theological treatment of the central issues of ontology, and his theory of substance. Adams' work helps make sense of one of the great classic systems of modern philosophy.

Adams offers a theistically-based framework for ethics, based upon the idea of a transcendent, infinite good, which is God, and its relation to the many finite examples of good in our experience. His account shows how philosophically unfashionable religious concepts can enrich ethical thought. "...one of the two most important books in moral philosophy of the last quarter century, the other being After Virtue."--Theology Today.

The distinguished philosopher Robert M. Adams presents a major work on virtue, which is once again a central topic in ethical thought. A Theory of Virtue is a systematic, comprehensive framework for thinking about the moral evaluation of character, proposing that virtue is chiefly a matter of being for what is good, and that virtues must be intrinsically excellent and not just beneficial or useful.

A distinguished philosopher and a practicing minister, Marilyn McCord Adams has written a highly original work on a fundamental dilemma of Christian thought --...

From nineteenth-century abolitionism to Black Lives Matter today, progressive social movements have been at the forefront of social change. Yet it is seldom recognized that such movements have not only engaged in political action but also posed crucial philosophical questions about the meaning of justice and about how the demands of justice can be met. -/- Michele Moody-Adams argues that anyone who is concerned with the theory or the practice of justice—or both—must ask what can be learned from social (...) movements. Drawing on a range of compelling examples, she explores what they have shown about the nature of justice as well as what it takes to create space for justice in the world. Moody-Adams considers progressive social movements as wellsprings of moral inquiry and as agents of social change, drawing out key philosophical and practical principles. Social justice demands humane regard for others, combining compassionate concern and robust respect. Successful movements have drawn on the transformative power of imagination, strengthening the motivation to pursue justice and to create the political institutions and social policies that can sustain it by inspiring political hope. -/- Making Space for Justice contends that the insights arising from social movements are critical to bridging the gap between discerning theory and effective practice—and should be transformative for political thought as well as for political activism. (shrink)

This book is meant to be a primer, that is, an introduction, to probability logic, a subject that appears to be in its infancy. Probability logic is a subject envisioned by Hans Reichenbach and largely created by Adams. It treats conditionals as bearers of conditional probabilities and discusses an appropriate sense of validity for arguments such conditionals, as well as ordinary statements as premisses. This is a clear well-written text on the subject of probability logic, suitable for advanced undergraduates (...) or graduates, but also of interest to professional philosophers. There are well-thought-out exercises, and a number of advanced topics treated in appendices, while some are brought up in exercises and some are alluded to only in footnotes. By this means, it is hoped that the reader will at least be made aware of most of the important ramifications of the subject and its tie-ins with current research, and will have some indications concerning recent and relevant literature. (shrink)

Robert Merrihew Adams has been a leader in renewing philosophical respect for the idea that moral obligation may be founded on the commands of God. This collection of Adams' essays, two of which are previously unpublished, draws from his extensive writings on philosophical theology that discuss metaphysical, epistemological, and ethical issues surrounding the concept of God--whether God exists or not, what God is or would be like, and how we ought to relate ourselves to such a being. (...) class='Hi'>Adams studies the relation between religion and ethics, delving into an analysis of moral arguments for theistic belief. In several essays, he applies contemporary studies in the metaphysics of individuality, possibility and necessity, and counterfactual conditionals to issues surrounding the existence of God and problems of evil. (shrink)

Among philosophers, there are at least two prevalent views about the core concept of intentional action. View I (Adams 1986, 1997; McCann 1986) holds that an agent S intentionally does an action A only if S intends to do A. View II (Bratman 1987; Harman 1976; and Mele 1992) holds that there are cases where S intentionally does A without intending to do A, as long as doing A is foreseen and S is willing to accept A as a (...) consequence of S’s action. Joshua Knobe (2003a) presents intriguing data that may be taken to support the second view.1 Knobe’s data show an asymmetry in folk judgements. People are more inclined to judge that S did A intentionally, even when not intended, if A was perceived as causing a harm (e.g. harming the environment). There is an asymmetry because people are not inclined to see S’s action as intentional, when not intended, if A is perceived as causing a benefit (e.g. helping the environment). In this paper we will discuss Knobe’s results in detail. We will raise the question of whether his ordinary language surveys of folk judgments have accessed core concepts of intentional action. We suspect that instead Knobe’s surveys are tapping into pragmatic aspects of intentional language and its role in moral praise and blame. We will suggest alternative surveys that we plan to conduct to get at this difference, and we will attempt to explain the pragmatic usage of intentional language. (shrink)

Who would the Saviour have to be, what would the Saviour have to do to rescue human beings from the meaning-destroying experiences of their lives? This book offers a systematic Christology that is at once biblical and philosophical. Starting with human radical vulnerability to horrors such as permanent pain, sadistic abuse or genocide, it develops what must be true about Christ if He is the horror-defeater who ultimately resolves all the problems affecting the human condition and Divine-human relations. Distinctive elements (...) of Marilyn McCord Adams' study are her defence of the two-natures theory, of Christ as Inner Teacher and a functional partner in human flourishing, and her arguments in favour of literal bodily resurrection and of a strong doctrine of corporeal Eucharistic presence. The book concludes that Christ is the One in Whom, not only Christian doctrine, but cosmos, church, and the human psyche hold together. (shrink)

In just a few years, the book became an underground classic. Neither Man Nor Beast takes Adams' thought one step further.

In his work, the philosopher John Haugeland (1945–2010) proposed a radical expansion of philosophy's conceptual toolkit, calling for a wider range of resources for understanding the mind, the world, and how they relate. Haugeland argued that “giving a damn” is essential for having a mind—suggesting that traditional approaches to cognitive science mistakenly overlook the relevance of caring to the understanding of mindedness. Haugeland's determination to expand philosophy's array of concepts led him to write on a wide variety of subjects that (...) may seem unrelated—from topics in cognitive science and philosophy of mind to examinations of such figures as Martin Heidegger and Thomas Kuhn. Haugeland's two books with the MIT Press, Artificial Intelligence and Mind Design, show the range of his interests. This book offers a collection of essays in conversation with Haugeland's work. The essays, by prominent scholars, extend Haugeland's work on a range of contemporary topics in philosophy of mind—from questions about intentionality to issues concerning objectivity and truth to the work of Heidegger. Giving a Damn also includes a previously unpublished paper by Haugeland, “Two Dogmas of Rationalism,” as well as critical responses to it. Finally, an appendix offers Haugeland's outline of Kant's "Transcendental Deduction of the Categories.” Contributors Zed Adams, William Blattner, Jacob Browning, Steven Crowell, John Haugeland, Bennett W. Helm, Rebecca Kukla, John Kulvicki, Mark Lance, Danielle Macbeth, Chauncey Maher, John McDowell, Joseph Rouse. (shrink)

In On the Genealogy of Color, Zed Adams challenges widely held philosophical views about the nature of color, exploring the relevance of the history of color science for contemporary debates in color realism/anti-realism and philosophy of mind. Adams argues that the two sides of the contemporary debate on the problem of color realism, Cartesian anti-realism and Oxford realism, are both predicated on an assumption that the concept of color perception is ahistorical and unrevisable. Adams takes issue with (...) this premise and traces the development of theories of color in order to undermine this assumption and open up the conversation about our perception of color. This book makes a significant contribution to recent debates on philosophical methodology by demonstrating the efficacy of using the genealogical method to explore philosophical concepts, and will appeal to philosophers of perception, philosophers of mind, and metaphysicians. (shrink)

What are the meanings of empty names such as ‘Vulcan,’ ‘Pegasus,’ and ‘Santa Claus’ in such sentences as ‘Vulcan is the tenth planet,’ ‘Pegasus flies,’ and especially ‘Santa Claus does not exist’?Our view, developed in Adams et al., consists of a direct-reference account of the meaning of empty names in combination with a pragmatic-implicature account of why we have certain intuitions that seem to conflict with a direct-reference account.

In a recent very interesting and important challenge to tracking theories of knowledge, Williams & Sinhababu claim to have devised a counter-example to tracking theories of knowledge of a sort that escapes the defense of those theories by Adams & Clarke. In this paper we will explain why this is not true. Tracking theories are not undermined by the example of the backward clock, as interesting as the case is.

Versions of this paper have been read to philosophical colloquia at Occidental College and California State University, Fullerton. I am indebted to participants in those discussions, to students in many of my classes, and particularly to Marilyn McCord Adams, Van Harvey, Thomas Kselman, William Laserow, and James Muyskens, for helpful comment on the ideas which are contained in this paper (or which would have been, had it not been for their criticisms).

In this chapter, Robert Adams offers a sophisticated interpretation of the complex causal notions that are involved in Malebranche's occasionalism. Specifically, Adams argues that Malebranche is best understood as holding that God is a genuine cause of non-miraculous events solely by a general volition, where the specific effect follows from the causal efficacy that is attributed to the laws of nature. Further, Adams argues against understanding Malebranche to be defining a genuine cause in terms of the perception (...) of a necessary connection, since necessary connections are neither sufficient for genuine causality, nor the only necessary condition for a genuine cause, since such a cause must also act _by its own efficacy_. Adams then shows how careful descriptions of the power of freely self-determining action and inclinations can be used to explain how Malebranche accounts for free will without contradicting his occasionalism; since the power to consent or to refrain from consenting is neither a genuine nor an occasional cause, no inconsistency arises with occasionalism, and since inclinations are dispositions rather than free acts, they can have a genuine cause in God. (shrink)

How can the world's religious traditions debate within the public sphere? In this book Nicholas Adams shows the importance of Habermas' approaches to this question. The full range of Habermas' work is considered, with detailed commentary on the more difficult texts. Adams energetically rebuts some of Habermas' arguments, particularly those which postulate the irrationality or stability of religious thought. Members of different religious traditions need to understand their own ethical positions as part of a process of development involving (...) ongoing disagreements, rather than a stable unchanging morality. Public debate additionally requires learning each other's patterns of disagreement. Adams argues that rather than suspending their deep reasoning to facilitate debate, as Habermas suggests, religious traditions must make their reasoning public, and that 'scriptural reasoning' is a possible model for this. Habermas overestimates the stability of religious traditions. This book offers a more realistic assessment of the difficulties and opportunities they face. (shrink)

When a mother kills her child, we call her a bad mother, but, as this book shows, even mothers who intend to do their children harm are not easily categorized as "mad" or "bad." Maternal love is a complex emotion rich with contradictory impulses and desires, and motherhood is a conflicted state in which women constantly renegotiate the needs mother and child, the self and the other. Applying care ethics philosophy and the work of Emmanuel Levinas, Maurice Merleau-Ponty, and Simone (...) de Beauvoir to real-world experiences of motherhood, Sarah LaChance Adams throws the inherent tensions of motherhood into sharp relief, drawing a more nuanced portrait of the mother and child relationship than previously conceived. The maternal example is particularly instructive for ethical theory, highlighting the dynamics of human interdependence while also affirming separate interests. LaChance Adams particularly focuses on maternal ambivalence and its morally productive role in reinforcing the divergence between oneself and others, helping to recognize the particularities of situation, and negotiating the difference between one's own needs and the desires of others. She ultimately argues maternal filicide is a social problem requiring a collective solution that ethical philosophy and philosophies of care can inform. (shrink)

The author has maintained that among the things that cognition requires are: non-derived content, scientifically tractable and non-motley processes (Adams and Aizawa 2001; 2008a; 2008b), and the capacity to figure in agent-centered reasons that explain purposive behavior (Adams and Garrison 2003). So what will be discussed here is what someone who accepted these considerations about the mark of the cognitive would require for extended knowledge. Of course, cognition could extend without knowledge. Just as contemporary skeptics might be right (...) (not that the present author thinks they are) and we might lack non-extended knowledge, even if cognition extends into the environment that alone wouldn’t mean that knowledge extends. Yet, if cognition were to extend, what else would be required for extended cognition to yield extended knowledge? Attention will also be given to Gricean thought and processes, procedural thought, mirroring, and we-intentions. (shrink)

The original text, written in the language and style of 1909, is almost completely unreadable in 2011. I have taken the liberty of editing it and paraphrasing it for the sake of readability; I have made every effort to preserve the author’s original meaning. Section headings and tables have been added by Prof. Steinhart. Note that Figure 1 is by Adams.

Fred Adams and Charlotte Shreve ABSTRACT: Last year Charlotte Shreve and I presented an argument that synesthesia contains evidence against higher order thought theories of consciousness. Rocco Gennaro took up the challenge and argued that H.O.T. theories like his could handle the example and dismiss the argument. Below we suggest...

This chapter argues that, in cases where one is confident that success is unlikely, one cannot intend, one can only try or intend to try, with the hope of success. Adams argues against Audi's view. It begins with a survey of the great variety of views on the connection between intending to do something and one's beliefs about the possibility or likelihood of success, and considers possible explanations for the diversity of opinion. It grants that statements such as “I (...) intend to, but success is unlikely” sound odd, but it explains this by reference to the pragmatics of intention talk. The chapter ultimately defends the view that intending and trying have the same cognitive goal and the same functional role, that the cognitive state present in trying just is intending, and that the difference between intending and trying is a matter of one's confidence of success. (shrink)

Global Research Report – South and East Asia by Jonathan Adams, David Pendlebury, Gordon Rogers & Martin Szomszor. Published by Institute for Scientific Information, Web of Science Group.

A scholarly edition of a work by Adam Smith. The edition presents an authoritative text, together with an introduction, commentary notes, and scholarly apparatus.

In this chapter, Marilyn McCord Adams shows that Aquinas, Scotus, and Ockham agree that the order of nature is due to the causal powers of finite substances and that laws of nature are not explanatorily basic. 1. They maintain that chance and human intervention can interrupt the ordinary course of nature. 2. Insofar as they conceive of laws as regulating the behavior of voluntary agents, the notion of law applies in a literal sense only to the behavior of such (...) agents and merely analogically to non-rational substances. 3. All three stress that the natural order depends on the divine order, since God creates both the existence and the natures of finite substances to contribute to some divine end. Against this sharedbackground, Adams lays out the contrasting positions that Aquinas, Scotus, and Ockham adopt regarding specific ways in which the natural order depends on the human and the divine orders. (shrink)

The extended mind hypothesis (EMH) is the claim that the mind can and does extend beyond the human body. Adams and Aizawa (A&A) contend that arguments for EMH commit a ‘coupling constitution fallacy’. We deny that the master argument for EMH commits such a fallacy. But we think that there is an important question lurking behind A&A's allegation: under what conditions is cognition spread across a tightly coupled system? Building on some suggestions from Haugeland, we contend that the system (...) must exhibit a distinctive sort of semantic activity, semantic activity that the system as a whole takes responsibility for. (shrink)

How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Marilyn McCord Adams examines how this question and its answer ("transubstantiation") engaged thirteenth and fourteenth century philosophical theologians.

This book features a highly significant discussion between Paul Ricoeur and Cornelius Castoriadis. Recorded for Radio France (Culture) in 1985, it is the only known encounter between these two great philosophers of the imagination. Their wide ranging conversation covers such themes as the productive imagination, human creation, social imaginaries, and the possibility of historical novelty; it reveals points of surprising commonality as well as divergence in their approaches. The dialogue is supplemented by critical essays by specialist scholars in Castoriadis and (...) Ricoeur studies, and includes contributions from Johann P. Arnason, George H. Taylor, François Dosse, Johann Michel, Jean-Luc Amalric, and Suzi Adams. The book is a must read for all scholars interested in Ricoeur and Castoriadis studies, as well as those interested in debates on the possibilities and limits of human creation, and the importance of the imagination for social change. (shrink)

Don Adams - Plato's Lysis - Journal of the History of Philosophy 45:2 Journal of the History of Philosophy 45.2 321-322 Muse Search Journals This Journal Contents Reviewed by Don Adams Central Connecticut State University Terry Penner and Christopher Rowe. Plato's Lysis. Cambridge Studies in the Dialogues of Plato. Cambridge-New York: Cambridge University Press, 2005. Pp. xiv + 366. Cloth, $60.00. Part I of this book is a running commentary on Plato's Lysis. Part II is an explanation and (...) defense of the authors' theory that the dialogue "provides a systematic and coherent, if incomplete, account of a special theory about, and special explanation of, human desire and action." The authors include their own translation of the dialogue that is quite good. This book is an important contribution to Plato scholarship and will.. (shrink)

Ian Adams; Kant, Pestalozzi and the Role of Ideology in Educational Thought, Journal of Philosophy of Education, Volume 24, Issue 2, 30 May 2006, Pages 257–269.