As DIY digital maker culture proliferates globally, research on these practices is also maturing. Still, particular terminologies dominate beyond their Western contexts, and technocultural histories of making are often rendered as over-simplified technomyths that render invisible diverse local practices. This special issue brings together contributions that highlight how historicising plays a role in mythmaking and the creation of social imaginaries. The peer-reviewed articles present cultural-historical perspectives, technology and design histories and historiographies, and alternative histories related to postcolonial resistance. The contributions (...) illustrate the relevance of craft to making as a reparative practice after the Salvadoran Civil War and as a leisure activity to spark »innovation« in mid-century corporate culture; the political-economic background to the diffusion and differentiation of community workshops in contemporary Spain and post-war Germany; and the various aesthetics and politics of technology culture manifestos over the years. The issue features an interview with Peter Harper of the Alternative Technology movement by Simon Sadler, as well as an interview with Felix Holm and Suné Stassen on the antecedents of making and design in South Africa. The special issue is rounded off with six short alternative (hi)stories of DIY making including multiple practices, geographies and temporalities. (shrink)

Die Anthroposophie ist schon vom Arzt und Philosophen I.P.V. Troxler (1780-1866) an der Universität Bern gefordert und später von Rudolf Steiner (1861-1925) begründet und entwickelt worden. Als Geisteswissenschaft beschäftigt sie sich mit den immateriellen Kräften (von Leben, Seele und Geist), wie die Naturwissenschaft mit den Stoffen und Kräften der Materie. Für die Medizin führt die gegenseitige Ergänzung von Natur- und Geisteswissenschaft zu einer modernen Ganzheitsauffassung des Menschen und zu einem vertieften Verständnis von Gesundheit und Krankheit. Der vorliegende Band gibt (...) die Vorträge eines Kongresses über Akademische Forschung in der Anthroposophischen Medizin an der Universität Bern zum Thema Hygiogenese wieder. Es wird gezeigt, wie die rätselvolle Tatsache der Selbstheilung des Organismus (Hygiogenese bzw. Salutogenese = Schaffung von Gesundheit) geisteswissenschaftlich begründet und mit naturwissenschaftlichen Methoden für diagnostische und therapeutische Fragestellungen in der modernen Medizin handhabbar gemacht werden kann. Damit werden Grundlagen für die in der Zukunft wichtige wissenschaftliche Integration konventioneller und komplementärmedizinischer Richtungen formuliert. (shrink)

Peter Hanks defends a new theory about the nature of propositional content, according to which the basic bearers of representational properties are particular mental or spoken actions. He explains the unity of propositions and provides new solutions to a long list of puzzles and problems in philosophy of language.

Peter Ludlow shows how word meanings are much more dynamic than we might have supposed, and explores how they are modulated even during everyday conversation. The resulting view is radical, and has far-reaching consequences for our political and legal discourse, and for enduring puzzles in the foundations of semantics, epistemology, and logic.

Von Peter Sloterdijk kann man zu Recht sagen, daß jeder seiner Aufsätze, jeder seiner Vorträge auch ein ungeschriebenes Buch ist.

Peter Byrne presents a detailed study of the role of the concept of God in Kant's Critical Philosophy. After a preliminary survey of the major interpretative disputes over the understanding of Kant on God, Byrne explores his critique of philosophical proofs of God¿s existence. Examining Kant¿s account of religious language, Byrne highlights both the realist and anti-realist elements contained within it. The notion of the highest good is then explored, with its constituent elements - happiness and virtue, in pursuit (...) of an assessment of how far Kant establishes that we must posit God. The precise role God plays in ethics according to Kant is then examined, along with the definition of religion as the recognition of duties as divine commands. Byrne also plots Kant¿s critical re-working of the concept of grace. The book closes with a survey of the relation between the Critical Philosophy and Christianity on the one hand and deism on the other. (shrink)

Peter Byrne tells the story of Hugh Everett III (1930-1982), whose "many worlds" theory of multiple universes has had a profound impact on physics and philosophy. Using Everett's unpublished papers (recently discovered in his son's basement) and dozens of interviews with his friends, colleagues, and surviving family members, Byrne paints, for the general reader, a detailed portrait of the genius who invented an astonishing way of describing our complex universe from the inside. Everett's mathematical model (called the "universal wave (...) function") treats all possible events as "equally real", and concludes that countless copies of every person and thing exist in all possible configurations spread over an infinity of universes: many worlds. Afflicted by depression and addictions, Everett strove to bring rational order to the professional realms in which he played historically significant roles. In addition to his famous interpretation of quantum mechanics, Everett wrote a classic paper in game theory; created computer algorithms that revolutionized military operations research; and performed pioneering work in artificial intelligence for top secret government projects. He wrote the original software for targeting cities in a nuclear hot war; and he was one of the first scientists to recognize the danger of nuclear winter. As a Cold Warrior, he designed logical systems that modeled "rational" human and machine behaviors, and yet he was largely oblivious to the emotional damage his irrational personal behavior inflicted upon his family, lovers, and business partners. He died young, but left behind a fascinating record of his life, including correspondence with such philosophically inclined physicists as Niels Bohr, Norbert Wiener, and John Wheeler. These remarkable letters illuminate the long and often bitter struggle to explain the paradox of measurement at the heart of quantum physics. In recent years, Everett's solution to this mysterious problem - the existence of a universe of universes - has gained considerable traction in scientific circles, not as science fiction, but as an explanation of physical reality. (shrink)

Pagin-Peter_The-cognitive-significance-of-mental-files.

"Peter Iver Kaufman is admirably and ideally qualified to undertake this project of reading More on politics in the light of Augustine on politics. In vigorous, well-paced prose, he tackles an important and original subject." —_Marcia L. Colish, Frederick B. Artz Professor of History, emerita, Oberlin College_ _“Incorrectly Political_ will attract readers not only because it is written with the author's characteristic flair and liveliness, but also because of his established capacity to bridge centuries of Western thought and history. (...) Written at the dawn of the new century, this book acquires deep resonance from the events unfolding around the world, circumstances to which Augustine’s and More's complex thoughts on political possibility still speak. If ever a study of such hoary figures from the Christian past deserved the label 'timely,' it is surely this one.” —_Kevin Madigan, Harvard University Divinity School_ Augustine in the fourth and fifth centuries and Thomas More in the sixteenth were familiar with the deceits and illusions that enabled even the most vile rulers to shore up their dignity and that gave repressive regimes an inviolability of sorts. Both men knew the politics of their times, both were involved in politics, and both were at one time politically ambitious. Augustine needed and made good use of government's powers of coercion and damage control in his struggle against the Donatists. The clear advantages of political protection and correction preoccupied More in his battle against Martin Luther. Both later changed their minds and believed, finally, the political imagination, based as it is on a desire for power, always and inevitably leads to devastation and suffering. Peter Iver Kaufman explains how and why we have failed to appreciate Augustine's and More's profound political pessimism, reintroducing readers to two of the Christian tradition's most enigmatic yet influential figures. Each had been disturbed by the reach of his own political ambitions—as by those of contemporaries. Each knew that government was useful—yet always deceitful. And each wrote a classic—widely read to this day, Augustine's _City of God_ and More's _Utopia,_as well as abundant correspondence and polemical tracts to explain why government on earth might be used, though never meaningfully improved. (shrink)

Peter Caws provides a fresh and often iconoclastic treatment of some of the most vexing problems in the philosophy of science: explanation, induction, causality, evolution, discovery, artificial intelligence, and the social implications of technological rationality. Caws's work has been shaped equally by the insights of Continental philosophy and a concern with scientific practice. In these twenty-eight essays spanning more than a quarter of a century, he ranges from discussions of the work of French philosopher Gaston Bachelard, to relations between (...) science and surrealism, to the concept of intentionality, to the limits of quantitative description. A lively mix of history, theory, speculation, and analysis, _Yorick's World_ presents a vision of science that includes human history and social life. It will interest professional philosophers and scientists, and at the same time its directness will make it readily accessible to nontechnical readers. (shrink)

Sir Peter Medawar was not only a Nobel prize-winning immunologist but also a wonderful writer about science and scientists. Described by the Washington Post as a `genuinely brilliant popularizer' of science, his essays are remarkable for their clarity and wit. This entertaining selection presents the very best of his writing with a new Foreword by Stephen Jay Gould, one of his greatest admirers. The wide range of subjects include Howard Florey and penicillin, J. B. S. Haldane, whom he describes (...) as a `with-knobs-on variant of us all', and, in the title essay, scientific fraud involving laboratory mice. There is Medawar's defence of James Watson against the storm of criticism that greeted the publication of The Double Helix. A merciless debunker of myths, he reveals the nonsense to be discovered in psychoanalytic interpretations of Darwin's illness and launches devastating attacks on Arthur Koestler, IQ psychologists, and, most notably, Teilhard de Chardin. He raises questions about the nature of scientific endeavour - he famously defined science as the art of the soluble - and a common theme is his desire to communicate the importance of science to the widest possible audience. (shrink)

Peter Sloterdijk turns his keen eye to the history of western thought, conducting colorful readings of the lives and ideas of the world's most influential intellectuals. Featuring nineteen vignettes rich in personal characterizations and theoretical analysis, Sloterdijk's companionable volume casts the development of philosophical thinking not as a buildup of compelling books and arguments but as a lifelong, intimate struggle with intellectual and spiritual movements, filled with as many pitfalls and derailments as transcendent breakthroughs. Sloterdijk delves into the work (...) and times of Aristotle, Augustine, Bruno, Descartes, Foucault, Fichte, Hegel, Husserl, Kant, Kierkegaard, Leibniz, Marx, Nietzsche, Pascal, Plato, Sartre, Schelling, Schopenhauer, and Wittgenstein. He provocatively juxtaposes Plato against shamanism and Marx against Gnosticism, revealing both the vital external influences shaping these intellectuals' thought and the excitement and wonder generated by the application of their thinking in the real world. The philosophical "temperament" as conceived by Sloterdijk represents the uniquely creative encounter between the mind and a diverse array of cultures. It marks these philosophers' singular achievements and the special dynamic at play in philosophy as a whole. Creston Davis's introduction details Sloterdijk's own temperament, surveying the celebrated thinker's intellectual context, rhetorical style, and philosophical persona. (shrink)

Peter Spirtes and Thomas Verma. Equivalence of Causal Models with Latent Variables.

Peter Boltuc, Int. J. Mach. Conscious., 06, 5 (2014). DOI: 10.1142/S1793843014400022.

Carroll, Peter This year we Salesians of Don Bosco are celebrating 200 years since the birth of our founder, St John Bosco, and it is impossible to understand who we are now without an awareness of the circumstances within which we were born. John Bosco's life spanned a turbulent period of massive change in the city of Turin, where he founded his ministry. It was the era of the Risorgimento, when city-states and larger kingdoms were recovering from the Napoleonic (...) invasions at the turn of the century and, after a series of wars of independence, merged into the unified nation of Italy. (shrink)

Peter Koestenbaum and Peter Block offer you a new perspective forviewing the workplace through the lens of philosophy so that youmay have a better understanding of how to reclaim your freedom andaccountability and encourage the same in others. They provide aradical new approach to your work-a-day life that will bring truemeaning and power to your work. Freedom and Accountability at Work offers you the information youneed to: * Gain strength and meaning by transforming your thinking on howyou view (...) anxiety, doubt, death, and guilt * Find new ways to bring spiritual and ethical values into yourworkplace * Engage in profound change that will help you overcome cynicismthat comes from superficial change * Replace your loss of organizational loyalty and safety with asense of freedom and accountability "Both Koestenbaum and Block are such passionate men who bringtogether what we all seek in our work life-meaning, insight, andhumanness. Bless them for this book." --Joyce DeShano, board chair, Ascension Health. (shrink)

We describe and report on results of employing a new method for analyzing lay conceptions of intentional and unintentional action. Instead of asking people for their conceptual intuitions with regard to construed scenarios, we asked our participants to come up with their own scenarios and to explain why these are examples of intentional or unintentional actions. By way of content analysis, we extracted contexts and components that people associated with these action types. Our participants associated unintentional actions predominantly with bad (...) outcomes for all persons involved and linked intentional actions more strongly to positive outcomes, especially concerning the agent. People’s conceptions of intentional action seem to involve more aspects than commonly assumed in philosophical models of intentional action that solely stress the importance of intentions, desires, and beliefs. The additional aspects include decisions and thoughts about the action. In addition, we found that the criteria that participants generated for unintentional actions are not a mere inversion of those used in explanations for intentional actions. Associations between involuntariness and unintentional action seem to be stronger than associations between aspects of voluntariness and intentional action. (shrink)

For most readers of the Proceedings of the Aristotelian Society, Peter Momtchiloff needs little introduction. From 1993 to 2023 he was Commissioning Editor for Philosophy at Oxford University Press (OUP). It was big news in the philosophy community when we heard that Peter was leaving his post in December 2023. In July 2024 we invited Peter along to talk to us at the Aristotelian Society to find out a bit about what he's seen and what he's learned. (...) The discussion between Peter, Jessica Leech and Ellie Robson was shared as a podcast. What follows is an edited version of that discussion for our readers. (shrink)

[Peter Simons] Commonsense ontology contains both continuants and occurrents, but are continuants necessary? I argue that they are neither occurrents nor easily replaceable by them. The worst problem for continuants is the question in virtue of what a given continuant exists at a given time. For such truthmakers we must have recourse to occurrents, those vital to the continuant at that time. Continuants are, like abstract objects, invariants under equivalences over occurrents. But they are not abstract, and their being (...) invariants enables us to infer both their lack of temporal parts and that non-invariant predications about them must be relativized to times. \\\ [Joseph Melia] In this paper I try to eliminate occurrents from our ontology. I argue against Simons' position that occurrents are needed to supply truthmakers for existential claims about continuants. Nevertheless, those who would eliminate occurrents still need some account of our willingness to assert sentences that logically entail their existence. Though it turns out to be impossible to paraphrase away our reference to occurrents, I show that the truthmakers for such sentences are facts that involve only continuants. This is enough to allow us to regard our ordinary talk about occurrents as fictional. Finally, I argue that a proper conception of the underlying temporal facts about continuants can both avoid the problematic tensed theory of time and the problem of temporary intrinsics. (shrink)

The metaphysics of relations is still in its infancy. We use the idea of truthmaking to gain purchase on this metaphysics. Assuming a modest supervenience conception of truthmaking, where true relational predications require multiply dependent truthmakers, these are indispensable relations. Though some such relations are required, none are needed for internal relatedness, nor for several other kinds of relational predication. Discerning the metaphysically basic kinds of relations is fraught with uncertainties, but must be tackled if progress is to be made.

In making assertions one takes on commitments to the consistency of what one asserts and to the logical consequences of what one asserts. Although there is no quick link between belief and assertion, the dialectical requirements on assertion feed back into normative constraints on those beliefs that constitute one's evidence. But if we are not certain of many of our beliefs and that uncertainty is modelled in terms of probabilities, then there is at least prima facie incoherence between the normative (...) constraints on belief and the probability-like structure of degrees of belief. I suggest that the norm-governed practice relating to degrees of belief is the evaluation of betting odds. (shrink)

Durand of St.-Pourçain holds that a mind (human or angelic) does not need representations or species in order to think about the world outside it. Quite the contrary, a mind can think about present things provided there are no impediments between it and those things, and whereas there are impediments that stand between embodied minds and present things outside them, there are no such impediments between angelic minds and things outside them. However, Durand’s anti-representationalism has its limits. One problem it (...) would seem to face is what I will call the problem of the past. How does a mind think about something that is not present to it, including, of course, past things? How does the mind — human or angelic — remember? Peter of Palude raises this as a problem for Durand’s account of angelic thought. I argue that Durand’s answer is surprising: there is a sense in which past things are really present to angelic minds. The text I use to defend my reading occurs only in one version of Durand’s discussion of angelic knowledge of future contingents. Hence, I will first go over Durand’s theory about angelic knowledge of future things. I will then present Palude’s objection from the past, and what I take Durand’s answer to it to be. I will close with a few words about whether past things are also somehow really present to human minds as well. (shrink)

This chapter presents a critical discussion of Peter Goldie’s conception of narrative thinking as developed in his book _The Mess Inside_. While many aspects of Goldie’s moderate position are applauded, questions are raised as to the indispensability, even centrality, of narrative in the cases he explores, notably reflections on the past through memories and anticipations of the future through imaginings. It is argued that Goldie places too much emphasis on literary-seeming devices like irony and free indirect style in the (...) narratives of memory and imagination. Scepticism is also raised about the role in general of narrative in human self-conception, even in Goldie’s moderate version in terms of a ‘narrative sense of self’. While Goldie recognizes the dangers of ‘fictionalizing tendencies’ in his emphasis on narrative, he does not entirely see these off in his own account. (shrink)

The categorial concepts of substance and substance are described, and the conceptual relationships between things and their constitutive stuff delineated. The relationship between substance concepts, expressed by other count-nouns, and natural kind concepts is examined. Artefacts and their parts are argued to be substances, whereas parts of organisms are not. The confusions of seventeenth- and eighteenth-century philosophers who invoked the concept of substance are adumbrated.

A penetrating and historically important critique of medieval moral thought.

Peter Singer is probably the best-known and most controversial ethicist in the world today. He rigorously applies utilitarian moral theory to issues such as world poverty, the environment, abortion, euthanasia and, most famously, animal welfare. He has also written a book about his grandfather, David Oppenheim, who died in Theresienstadt concentration camp. He is Ira W. DeCamp Professor of Bioethics at Princeton University.

Peter Maurin, a French, itinerant immigrant, known, if at all, as co-founder with Dorothy Day of the Catholic Worker movement plies his pedagogy from the margins of society, identifying with the poor of the Depression. He believes his vocation is to awaken the poor and professionals alike to reconstruct a personalist democracy and restore its spiritual foundation, Remarkably resonate with John Dewey’s experiential learning, Jane Addams’ Hull House initiative, and the Brazilian educator and theologian Paulo Freire’s theory of humankind’s (...) vocation to humanize the world, Maurin critiques education as “knowing more and more about less and less” and not relating knowledge to the real world. Today Dewey and Freire influence progressive experiential pedagogy, but most progressive educators are unacquainted with Maurin’s radical vision. Yet, Maurin speaks as trenchantly to our own time of socio-economic, ideological, and moral crisis as he did to the crises of the 1930s. This paper seeks to recover Maurin’s pedagogy for critical theory’s work of educating today’s students—and the world, in general—to a deep consciousness of the workings of society, for restructuring the social order, and for solidarity with those who suffer from structural injustice. For Maurin, solidarity with the impoverished and marginalized is the site of both deep knowing and transformative power. This solidarity is the bedrock of Maurin’s teaching—propagated among the cast-offs at Columbus Circle to academics on Boston Commons, to the storefront and tenement schools he established, to his outdoor university, to forums, symposia, and nightly round-table discussions. With poetic phrasing, he casts his thought as “points” in what becomes known as “easy essays.” While those from the academic mainstream publish in respected journals, Maurin, from the margins, tacks up his essays in public places and even mails them to reluctant listeners. Working out the practical implications of his vision, he offers a particular angle on the world, and a prophetic pedagogy for the gravitas of our time. (shrink)

This is a talk given by Peter Winch in 1986 when he would have been nearing completion of his Simone Weil:“The just Balance” (1989). The talk was given to a small group in Mahabaleshwar in the Indian state of Maharashtra, and the transcription by Michael Campbell is from a recording made by Prabodh Parikh who, with Probal Dasgupta and Michael McGhee, initiated the Convivium series of meetings between Indian and Western philosophers.

Histories of philosophy frequently depict the later eleventh century as the scene of a series of bouts between dialecticians and anti-dialecticians — Berengar vs. Lanfranc, Roscelin vs. Anselm — preliminaries to the twelfth century welterweight contest between Abelard and St. Bernard and — dare one say? — the thirteenth century heavy-weight championship between St. Thomas and St. Bonaventure.The bouts took place — no question about that — but whether the contestants can properly be characterized as dialecticians and anti-dialecticians is less (...) certain. Dialectics is logic, the third part of the trivium, and increasingly cultivated in the eleventh century; men like Berengar and Roscelin were plainly eager to apply the logical tools with which they had been equipped to the solution of intellectual problems. In particular they undertook the solution of certain central problems of theology — Berengar that of the Eucharist and Roscelin that of the Trinity — and it was this, we are told, that aroused the ire of the anti-dialecticians: if the aim of the dialecticians was to lay bare the mysteries of faith to the light of reason that of the anti-dialecticians was to protect those same mysteries from profanation. (shrink)

Peter Goldie opens the path to a deeper understanding of our emotional lives through a lucid philosophical exploration of this surprisingly neglected topic. Drawing on philosophy, literature and science, Goldie considers the roles of culture and evolution in the development of our emotional capabilities. He examines the links between emotion, mood, and character, and places the emotions in the context of consciousness, thought, feeling, and imagination. He explains how it is that we are able to make sense of our (...) own and other people's emotions, and how we can explain the very human things which emotions lead us to do. He argues that it is only from the personal point of view that thoughts, reasons, feelings, and actions come into view. This fascinating book gives an accessible but penetrating exploration of an important but mysterious subject. Any reader interested in emotion and its role in understanding our lives will find much to think about here. (shrink)

[A. W. Moore] There are criteria of ineffability whereby, even if the concept of ineffability can never serve to modify truth, it can sometimes serve to modify other things, specifically understanding. This allows for a reappraisal of the dispute between those who adopt a traditional reading of Wittgenstein's Tractatus and those who adopt the new reading recently championed by Diamond, Conant, and others. By maintaining that what the nonsense in the Tractatus is supposed to convey is ineffable understanding, rather than (...) ineffable truth, we can do considerable justice to each of these readings. We can also do considerable justice to the Tractatus. /// [Peter Sullivan] Moore proposes to cut between 'traditional' and 'new' approaches to the Tractatus, suggesting that Wittgenstein's intention is to convey, through the knowing use of nonsense, ineffable understanding. I argue, first, that there is indeed room for a proposal of Moore's general kind. Secondly, though, I question whether Moore's actual proposal is not more in tune with Wittgenstein's later thought than with the attitude of the Tractatus. (shrink)

The idea of immanent transcendence is constitutive for Winch's philosophy of religion and his ethics. Winch's philosophy of religion insists on the ‘immanent’ dimension of religion. His ethics insists on the ‘transcendent’ dimension of ethics. In this sense, both religion and ethics embody a perspective ‘beyond’ this world and yet must have practical consequences in this world. Transcendence without immanence is idle, and immanence without transcendence is empty—this is the kernel of Winch's philosophy of religion and of his ethics.

O Katulu vemo zelo malo zanesljivega in celo večino tega je treba razbrati iz njegovega lastnega literarnega dela. To je vedno tvegan pristop, ki mu kritika danes večinoma nasprotuje (četudi je kritika vedno spremenljiva in znaki teh sprememb so že v zraku). Toda po drugi strani vemo kar precej o zadnjem stoletju rimske republike, o času torej, v katerem je Katul preživel svoje kratko, a intenzivno življenje, in o številnih javnih osebnostih, tako iz sveta književnosti kot politike, ki jih je (...) štel med svoje prijatelje ali sovražnike. Tako kot Byron, ki je bil Katulu v nekaterih pogledih podoben, se je gibal v krogih visoke družbe, imel je radikalna stališča, ne da bi se aktivno politično udejstvoval, ter je pisal poezijo, ki daje vtis, da je nastala kot odziv na družbeno dogajanje, literarne tokove ali zasebne škandale takratne aristokracije. (shrink)

Volume 52, Issue 8, July 2020, Page 838-843.