Author Max Black argues that language should conform to the discovered regularities of experience it is radically mistaken to assume that the conception of language is a mirror of reality.

As a leading member of the Vienna Circle, Rudolph Carnap's aim was to bring about a "unified science" by applying a method of logical analysis to the empirical data of all the sciences. This work, first published in English in 1934, endeavors to work out a way in which the observation statements required for verification are not private to the observer. The work shows the strong influence of Wittgenstein, Russell, and Frege.

Parts of the book date back to and some of the concluding remarks on ethics and the will may have been composed still earlier, when Wittgenstein admired...

This paper develops a unified theoretical framework for understanding the post-1973 divergence between the price of essential goods and the trajectory of median wages. It introduces three formal results that jointly explain why affordability has declined across housing, medical care, education, food, and energy despite decades of policy reform, technological improvement, and supply expansion. The Rentier–Asset Impossibility Theorem (RAIT) demonstrates that once essential goods acquire positive exposure to financial markets and are governed by required return floors, long-run price growth must (...) exceed median wage growth even under ideal competitive conditions. The Asset-Pricing Constraint on Essential Supply shows why additional physical capacity cannot restore affordability in such sectors: when prices are pinned to financial return requirements, new supply primarily expands the volume of investable claims rather than lowering long-run price levels. A third contribution, Dual-Curve Pricing and the Asset-Pricing Floor, formalizes the mechanism by which asset-pricing dynamics supplant ordinary marginal-cost pricing in inelastic necessities. Together, these results recast the affordability crisis as a structural feature of an asset-priced regime rather than a contingent policy failure. The paper situates this framework within a broader philosophy of economics by arguing that the transition after 1973 constitutes a regime shift in the ontology of essential goods—from wage-tethered utilities to financialized assets. Empirical signatures predicted by the theory (timing, magnitude, selectivity, and real-rate sensitivity) appear across every assetized sector. The concluding section argues that restoring affordability is not a technocratic optimization problem but a regime choice: societies must either maintain essentials as high-yield financial assets or reclassify them as low-return public utilities tethered to wages. (shrink)

This editorial explores the overlooked, yet compelling, intersection of sport and psychoanalysis. While sport is often viewed as a realm of physicality, competition, and entertainment, psychoanalysis reveals its deeper psychological significance. Sport functions as a site where unconscious desires, fantasies, and social tensions are enacted, challenging the notion that it exists beyond critical thought. This piece introduces several key themes, including the paradox of sport’s (in)significance—its simultaneous frivolity and profound cultural weight—along with the emotional and symbolic investments that shape fan (...) devotion and identity. Sport is presented as a microcosm of broader societal contradictions, where issues like failure, transgression, and unending desire take on heightened meaning. Furthermore, the editorial argues that sport does not merely invite psychoanalytic critique but also poses challenges to psychoanalytic thought itself, particularly regarding embodiment, rule-breaking, and fandom. By recognizing sport as a concentrated form of life, this introduction calls for further scholarly inquiry into its unconscious dynamics. The Sport and Psychoanalysis section welcomes original research and critical reviews on these intersections, emphasizing the necessity of taking sport seriously—not despite its absurdities, but because of them. (shrink)

An elaboration and defense of the “interaction view of metaphor” introduced in the author's earlier study, “Metaphor”. Special attention is paid to the explication of the metaphors used in the earlier account.The topics discussed include: selection of the “targets” of the theory; classification of metaphors; how metaphorical statements work; relations between metaphors and similes; metaphorical thought; criteria of recognition; the “creative” aspects of metaphors; the ontological status of metaphors.Metaphors are found to be more closely connected with background models than has (...) previously been recognized. (shrink)

Exploring the idea of Freedom in its true form.

The sensitivity principle is a compelling idea in epistemology and is typically characterized as a necessary condition for knowledge. This collection of thirteen new essays constitutes a state-of-the-art discussion of this important principle. Some of the essays build on and strengthen sensitivity-based accounts of knowledge and offer novel defences of those accounts. Others present original objections to sensitivity-based accounts and offer comprehensive analysis and discussion of sensitivity's virtues and problems. The resulting collection will stimulate new debate about the sensitivity principle (...) and will be of great interest and value to scholars and advanced students of epistemology. (shrink)

Sport poses a number of important and no less significant questions, which, on the face of it, may not necessarily seem very important or significant to begin with – a peculiarity that we believe to be integral to sport itself. This article introduces, explores and outlines the psychoanalytic significance of this peculiarity. It explores how the emotions stirred by sport are intertwined with a realm of fiction and fantasy. Despite its lack of practical utility, sport carries an undeniable gravity, encapsulating (...) the aspirations of communities, nations and continents. As a result, psychoanalysis can be used to critically reflect on the purpose and meaning of sport: that is, why do we need sport, and why, for large sections of the world’s population, do we rely on it? Ultimately, while psychoanalysis maintains a unique relation to a variety of unexpected fields of study – including art, culture and neuroscience – we seek to add to this expanding list of inquiry by including sport in this critical domain. By utilising sport as a platform to elucidate psychoanalytic concepts, it is recognised that sport can also prompt questions for psychoanalysis. In so doing, theoretical discussions on the social, cultural and political dimensions of sport through psychoanalytic theory are introduced and applied. (shrink)

The Psychosis of Race offers a unique and detailed account of the psychoanalytic significance of race, and the ongoing impact of racism in contemporary society. Moving beyond the well-trodden assertion that race is a social construction, and working against demands that simply call for more representational equality, The Psychosis of Race explores how the delusions, anxieties, and paranoia that frame our race relations can afford new insights into how we see, think, and understand race's pervasive appeal. With examples drawn from (...) politics and popular culture--such as Candyman, Get Out, and the music of Kendrick Lamar--critical attention is given to introducing as well as explicating on several key concepts from Lacanian psychoanalysis and the study of psychosis, including foreclosure, phallus, the Name-of-the-Father, sinthome, and the objet petit a. By elaborating a cultural mode to psychosis and its understanding, an original and critical exposition of the effects of racialization, as well as our ability to discern the very limits of our capacity to think through, or even beyond, the idea of race, is provided. The Psychosis of Race speaks to an emerging area in the study of psychoanalysis and race, and will appeal to scholars and academics across the fields of psychology, sociology, cultural studies, media studies, and the arts and humanities. (shrink)

This article explores psychoanalytic perspectives, particularly Lacanian theory, on artificial intelligence, with a focus on chatbots, such as, ChatGPT. While ChatGPT is often viewed as mimicking human traits, such conceptions overlook the unique aspects of human subjectivity that AI lacks. Instead, psychoanalytic theory can reveal the social structures underlying AI and human interaction. We argue that ChatGPT should be seen as inherently relational, shaped by its developers and users, rather than as an independent quasi-human agent. This relationality fosters a specific (...) mode of sociality, analysed through Lacanian concepts like the big Other, the five discourses, and the analyst-analysand relation. In doing so, we go beyond either completely rejecting the appearance of human qualities or embracing them as a new kind of AI subjectivity, be it technological or quasi-human. (shrink)

In 2021, the men’s English national football team reached their first final at a major international tournament since winning the World Cup in 1966. This success followed their previous achievement of reaching the semi-finals (knocked-out by Croatia) at the 2018 World Cup. True to form, the defeats proved unfalteringly English; with the 2021 final echoing previous tournament defeats, as England lost to Italy on penalties. However, what resonated with the predictability of an English defeat, was the accompanying chant, ‘it’s coming (...) home’. A ubiquitous presence throughout the course of both tournaments—while chanted at England football matches, it was also repeated across social media, the press and commercial advertising—the chant originates from the 1996 single, Three Lions (Football’s Coming Home), performed by David Baddiel, Frank Skinner and The Lightning Seeds. In what follows critical attention will be given to examining how the song offers what will be argued is a melancholic outlook. By re-approaching examples of English nostalgia and hubris, this chapter will expose how illustrations of English melancholy offer the potential for promoting collective forms of expression, which, when contextualized alongside England’s lack of footballing success (for the men’s team, at least), can be offset against a melancholic mediation that is cognizant of the centrality of loss—both for the subject and our collective sporting endeavours. (shrink)

Is it possible to remain a sports fan when prominent sports teams and events are utilized to “sportswash” human rights abuses and other controversies? Indeed, while there is an abundance of analyses critiquing different instances of sportswashing, the exploration of the role of sportswashing and its connection to the “sports fan” presents an essential and necessary area of investigation and theoretical inquiry. To unpick this dilemma, this article proposes the concept of “fetishistic disavowal” to help theorize the impact of sportswashing, (...) as well as its relation to the sports fan and critical sports academic. This argues that, as spectators and fans of sport—and, moreover, as critical academics—we often acknowledge and accept that sport is used to perpetuate and even maintain a variety of social, economic, and political inequalities. Yet, while we are aware of such knowledge, we nonetheless remain fully capable of disavowing this very knowledge as an accepted part of sport. Given this, it is argued that the fetishization of sport can provide a suitable conduit for the fetishistic disavowal that sportswashing requires, with the concept offering a unique way of approaching sport’s inherent contradictions, while also theorizing how subjects relate to these contradictions as part of their involvement in and with sport. Where sportswashing directly implicates the fan in its implementation—relying upon a level of fetishistic disavowal between the fan and their club and proffering a disavowed acknowledgement of the effects of sportswashing and its interpellation through sport—this article outlines how applications of fetishistic disavowal provide a unique theoretical lens through which analyses of sport, and its ethical significance, can be critiqued. (shrink)

This paper offers a critical reappraisal of the sport ethic through the lens of psychoanalytic theory. Building on the foundational work of Hughes and Coakley (1991), the sport ethic is defined as a normative framework, which compels athletes to pursue excellence through sacrificial commitment, self-discipline, tolerance, and a refusal to accept limitation. Though celebrated, ultimately, athletic subjectivity is legitimatised through practices that are harmful to an athlete’s health, identity, and social relations. Whereas existing critiques of the sport ethic have focused (...) on its normative demands, this paper shifts the analysis from identity and ideology to the role of desire. Drawing on Lacanian psychoanalysis, it is argued that while athletes, and fans, are socialised into an overconformity with the sport ethic, such adherence is sustained via the subject’s desire for the very sacrifices it requires. This desire is not reducible to rational intention or external coercion but is instead sustained through forms of unconscious enjoyment (jouissance), in the form of self-sabotage, bodily harm, or the pursuit of impossible ideals. On this basis, the paper challenges moralising accounts that treat overconformity as a correctable pathology or failure of awareness, insisting instead that an ongoing adherence to the sport ethic must be conceived in relation to the sacrifices and excesses it posits. The paper concludes by calling for a renewed ethical relation to sport—one that does not seek to eliminate desire or resolve contradiction, but to critically inhabit them. By recognising that desire is not a flaw but constitutive of the subject, the paper opens a space for resisting blind conformity to the sport ethic through confronting the impossible demands that give it meaning. In doing so, a new way of approaching sport, beyond utility, identity, or moral virtue, is provided. (shrink)

It is a paradox, whose importance familiarity fails to diminish, that the most highly developed and useful scientific theories are ostensibly expressed in terms of objects never encountered in experience. The line traced by a draughtsman, no matter how accurate, is seen beneath the microscope as a kind of corrugated trench, far removed from the ideal line of pure geometry. And the “point-planet” of astronomy, the “perfect gas” of thermodynamics, or the “pure species” of genetics are equally remote from exact (...) realization. Indeed the unintelligibility at the atomic or sub-atomic level of the notion of a rigidly demarcated boundary shows that such objects not merely are not but could not be encountered. While the mathematician constructs a theory in terms of “perfect” objects, the experimental scientist observes objects of which the properties demanded by theory are and can, in the very nature of measurement, be only approximately true. As Duhem remarks, mathematical deduction is not useful to the physicist if interpreted rigorously. It is necessary to know that its validity is unaltered when the premise and conclusion are only “approximately true.” But the indeterminacy thus introduced, it is necessary to add in criticism, will invalidate the deduction unless the permissible limits of variation are specified. To do so, however, replaces the original mathematical deduction by a more complicated mathematical theory in respect of whose interpretation the same problem arises, and whose exact nature is in any case unknown. (shrink)

Mainstream philosophy has seen a recent flowering in discussions of intellectualism which revisits Gilbert Ryle’s famous distinction between ‘knowing how’ and ‘knowing that’, and challenges his argument that the former cannot be reduced to the latter. These debates so far appear not to have engaged with pragmatist philosophy in any substantial way, which is curious as the relation between theory and practice is one of pragmatism’s main themes. Accordingly, this paper examines the contemporary debate in the light of Charles Peirce’s (...) habit-based epistemology. We argue both that knowing-that can be understood as a particularly sophisticated form of knowing-how, and that all bodily competencies—if sufficiently deliberately developed—can be analysed as instantiating propositional structure broadly conceived. In this way, intellectualism and anti-intellectualism are seen to be not opposed, and both true, although Peirce’s original naturalistic account of propositional structure does lead him to reject what we shall call ‘linguistic intellectualism’. (shrink)

Enth.: Dugoald Stewart's account of Adam Smith / ed. by I.S. Ross.

This paper introduces the Fiat-Credit Allocation Theorem (FCAT), developed by Aaron Black. Since the collapse of Bretton Woods in the early 1970s, advanced economies have operated under a distinct monetary and financial regime characterized by pure fiat currencies, elastic bank credit creation, and widespread securitization of cash flows. The Fiat–Credit Allocation Theorem (FCAT) is a structural law governing credit allocation in this post-1971 era. In a fiat system with low-friction securitization, credit endogenously expands into securitizable assets whenever their perceived risk-adjusted (...) expected returns exceed the system-wide required return on risky capital (r ˉ), and contracts when returns fall below this hurdle rate. In equilibrium, risk-adjusted returns on funded securitized cash flows converge to r ˉ, creating a yield-arbitrage mechanism that drives sustained asset-price inflation, financialization, rentier dominance, and recurrent credit-driven booms and busts. The theorem formalizes this process in a minimal continuous-time framework, proves convergence under mild assumptions, and interprets key post-Bretton Woods phenomena—decoupled capital returns from wage growth, persistent r>gdynamics, and leverage cycles—as equilibrium outcomes rather than anomalies. Empirical proxies, including yield convergence across securitized asset classes post-1971, support the model's predictions. FCAT provides a unified micro-founded explanation for the regime shift from production-constrained credit to yield-chasing credit, with implications for inequality, affordability in essential sectors, and the limits of supply-side reforms. (shrink)

Exploring online criticisms of the ‘take the knee’ protest during ‘Euro 2020’, this article examines how alt- and far-right conspiracies were both constructed and communicated via the social media platform, Twitter. By providing a novel exploration of alt-right conspiracies during an international football tournament, a qualitative thematic analysis of 1,388 original tweets relating to Euro 2020 was undertaken. The findings reveal how, in criticisms levelled at both ‘wokeism’ and the Black Lives Matter movement, antiwhite criticisms of the ‘take the knee’ (...) protest were embroiled in alt-right conspiracies that exposed an assumed Cultural Marxist, ‘woke agenda’ in the tournament’s organization and mainstream media coverage. In conclusion, it is argued that conspiratorial discourses, associated with the alt-right, provided a framework through which the protest could be understood. This emphasises how the significance of conspiracy functions to promote the wider dissemination of alt-right ideology across popular cultural contexts, such as sport. (shrink)

The sensitivity condition on knowledge says that one knows that P only if one would not believe that P if P were false. Difficulties for this condition are now well documented. Keith DeRose has recently suggested a revised sensitivity condition that is designed to avoid some of these difficulties. We argue, however, that there are decisive objections to DeRose’s revised condition. Yet rather than simply abandoning his proposed condition, we uncover a rationale for its adoption, a rationale which suggests a (...) further revision that avoids our objections as well as others. The payoff is considerable: along the way to our revision, we learn lessons about the epistemic significance of certain explanatory relations, about how we ought to envisage epistemic closure principles, and about the epistemic significance of methods of belief formation. (shrink)

NOWADAYS, even schoolchildren babble about "null sets" and "singletons" and "one-one correspondences," as if they knew what they were talking about. But if they understand even less than their teachers, which seems likely, they must be using the technical jargon with only an illusion of understanding. Beginners are taught that a set having three members is a single thing, wholly constituted by its members but distinct from them. After this, the theological doctrine of the Trinity as "three in one" should (...) be child's play. (shrink)

This book examines a widespread, and often misunderstood, doctrine within the medieval Aristotelian tradition, namely the inclusion of Aristotle's Rhetoric and Poetics within the scope of the Organon. It studies this doctrine, as presented by the Islamic philosophers Al- Fārābī, Avicenna, and Averroes, from a purely philosophical perspective, and argues that the logical construal of the arts of rhetoric and poetics is both interesting and illuminating. The book begins by examining some prevalent misconceptions regarding the logical interpretation of the Rhetoric (...) and Poetics. Chapter two considers the Greek background of the doctrine, first through an examination of the Aristotelian divisions of the sciences, and then through an examination of the beginnings of the logical classification of the Rhetoric and Poetics among the Greek commentators from the school of Alexandria. The remainder of the work is devoted to a detailed consideration of the Arabic philosophers' development of the doctrine, both their understanding of its general epistemological and logical underpinnings, and their elaboration of the specific logical structures upon which poetical and rhetorical discourse is based. Consideration is also given to the relationship between contemporary philosophical views of rhetoric and poetics, and the views of these medieval authors. (shrink)

Exploring the relationship between humans and AI chatbots, as well as the ethical concerns surrounding their use, this paper argues that our relations with chatbots are not solely based on their function as a source of knowledge, but, rather, on the desire for the subject not to know. It is argued that, outside of the very fears and anxieties that underscore our adoption of AI, the desire not to know reveals the potential to embrace the very loss AI avers. Consequently, (...) rather than proposing a knowledge that seeks to disavow loss, we can instead recognize the potential in loss itself: an opportunity to assert and define the gap inherent to both the subject and AI we create. (shrink)

Modern physics is built on the assumption that time only moves one way, beginning at the initial boundary (or initial condition), fixed effectively at the Big Bang. Our theories begin at that starting point and evolve from there. Yet the laws of nature work both forward and backward. This one-way view lies at the root of many of physics’ biggest puzzles, like wavefunction collapse, quantum “spookiness,” the arrow of time, and the clash between quantum mechanics and relativity. Two-Boundary Theory (2BT) (...) proposes a minimal correction: the universe is a unique four-dimensional history jointly constrained by two real temporal boundaries, an initial (α) and a final (Ω). No new dynamics or hidden variables are added; the same lawful evolution operates in both directions, and the realized world is the intersection of the forward image of α with the backward image of Ω. From within time, partial knowledge of α and ignorance of Ω make outcomes appear stochastic and the future “open,” though the underlying history is globally deterministic and locally causal. This two-sided admissibility resolves the major paradoxes in a single move: Bell-level correlations arise from whole-trajectory consistency rather than superluminal influence; measurement collapse becomes an epistemic update, not a physical jump; and the arrow of time reflects asymmetric boundary information, not asymmetric law. The analysis preserves unitarity, covariance, and conservation principles intact. The paper confines itself to the conceptual and ontological core of the framework; later work develops the informational field Φ(t) and weighted-operator formalism that implement the same constraint mathematically. The result is an Ockham-minimal, time-symmetric completion of the scientific worldview: one reversible law, two boundaries, one consistent universe. (shrink)

One of the chief innovations in medieval adaptations of Aristotelian psychology was the expansion of Aristotle's notion of imagination orphantasiato include a variety of distinct perceptual powers known collectively as the internal senses. Amongst medieval philosophers in the Arabic world, Avicenna offers one of the most complex and sophisticated accounts of the internal senses. Within his list of internal senses, Avicenna includes a faculty known as “estimation”, to which various functions are assigned in a wide variety of contexts. Although many (...) philosophers in the Arabic world as well as in the Latin West accepted Avicenna's positing of an estimative faculty, Avicenna's best-known critics, al-Ghazâlî and Averroes, found Avicenna's arguments in support of a distinct estimative faculty problematic. For different reasons, both Averroes and Ghazâlî raised the basic question of whether one needed to posit a distinct faculty of estimation to supplement the perceptual abilities of the other internal senses, and whether the notion of an estimative power as defined by Avicenna was internally coherent. Such criticisms suggest that the Avicennian conception of estimation is not entirely unambiguous, and that a correct understanding of Avicenna's motivations for delineating an estimative power requires a careful study of the diverse activities assigned to it throughout Avicenna's philosophical writings. (shrink)

The purpose of this paper was to test whether imaginative resistance – a term used in the philosophical literature to describe the reluctance to imagine counter-moral worlds – is experienced by peo...

A complete history of Islamic political thought from early Islam to the present Now in its 2nd edition, this textbook describes and interprets all schools of Islamic political thought, their origins, inter-connections and meaning. It examines the Qur'an, the early Caliphate, classical Islamic philosophy and the political culture of the Ottoman and other empires. It covers major thinkers such as Averroes and Ibn Taymiyya as well as a number of lesser authors, and Ibn Khaldun is presented as one of the (...) most original political theorists ever. It draws on a wide range of sources including writings on religion, law, philosophy and statecraft expressed in treatises, handbooks and political rhetoric. The new edition analyses the connections between religion and politics, covering the most recent developments in Islamic political thought and the most recent historical scholarship. It ends with a critical survey of reformism and Islamism from the late-19th century up to the present day. (shrink)

In what ways is comedy subversive? This vital new book critically considers the importance of comedy in challenging and redefining our relations to race and racism through the lens of political correctness. By viewing comedy as both a constitutive feature of social interaction and as a necessary requirement in the appraisal of what is often deemed to be ‘politically correct’, this book provides an innovative and multidisciplinary approach to the study of comedy and popular culture. In doing so, it engages (...) with the social and cultural tensions inherent to our understandings of political correctness, arguing that comedy can subversively redefine our approach to ‘PC Debates’, contestations surrounding free speech and the popular portrayal of political correctness in the media and society. Aided by the work of both Slavoj Žižek and Alenka Zupančič, this unique analysis adopts a psychoanalytic/philosophical framework to explore issues of race, racism and political correctness in the widely acclaimed BBC ‘mockumentary’, The Office (UK), as well as a variety of television comedies. Drawing from psychoanalysis, social psychology and philosophy, this book will be highly relevant for postgraduate students and academic researchers studying comedy, race/racism, multiculturalism, political correctness and television/film. (shrink)

According to the 2020 docudrama, The Social Dilemma, our very addiction to “social media” has, today, become encapsulated in the tensions between its facilitation as a mode of interpersonal communication and as an insidious conduit for machine learning, surveillance capitalism and manipulation. Amidst a variety of interviewees – many of whom are former employees of social media companies – the documentary finishes on a unanimous conclusion: something must change. By using the docudrama as a pertinent example of our “social media (...) malaise,” and while remaining aware of the problems and unethical practices encompassing international digital/social media companies, this paper will argue that we continually refrain from the very question(ing) that would call these companies to account: what does the algorithm desire? In approaching this question, this article will draw from Lacan’s ‘hysterical’ position in accordance with Robert Pfaller’s notion of interpassivity. Together, these concepts will be used to provide a psychoanalytic account of how our subjectivization in social media renders an unconscious endorsement that both frames our awareness of the dilemmas encompassing social media, while also positing an inherent limitation that may offer a possible path out of its impeding affects. This subjective ambivalence – delegated yet reluctantly disavowed – offers an opportunity to realign discussions on the lost object of desire (objet a) and its reproduction in social media algorithms. In so doing, the case will be made that an account of interpassivity can help lay bare the hysterical significance underscoring our digital subjectivization. (shrink)

Imaginative resistance refers to a perceived inability or unwillingness to enter into fictional worlds that portray deviant moralities (Gendler, 2000): we can all easily imagine that dragons exist, but many people feel incapable of imagining fictional worlds in which morality works differently. Although this phenomenon has received much attention from philosophers, no one has attempted to operationalize the construct in a self-report scale. In Study 1, we developed the Imaginative Resistance Scale (IRS), investigated its relationship to theoretically related constructs, and (...) confirmed its structure and reliability (rα = 0.92) in a large sample. In Study 2, we asked participants to rate scenarios expected to provoke imaginative resistance and predicted these ratings from the IRS and its validity measures. IRS scores accounted for variability in ease of imagining these scenarios over and above gender, political orientation, and three related measures. The results are discussed in terms of theories of imaginative resistance and directions for future research. (shrink)