Infinite Reasoning

Our relationship to the infinite is controversial. But it is widely agreed that our powers of reasoning are finite. I disagree with this consensus; I think that we can, and perhaps do, engage in infinite reasoning. Many think it is just obvious that we can't reason infinitely. This is mistaken. Infinite reasoning does not require constructing infinitely long proofs, nor would it gift us with non-recursive mental powers. To reason infinitely we only need an ability to perform infinite inferences. I argue that we have this ability. My argument looks to our best current theories of inference and considers examples of apparent infinite reasoning. My position is controversial, but if I'm right, our theories of truth, mathematics, and beyond could be transformed. And even if I'm wrong, a more careful consideration of infinite reasoning can only deepen our understanding of thinking and reasoning.     

Meaning without fulfilment

Some philosophers argue that a necessary component of a meaningful life is positive affect. The implication of this type of view is that a meaningful life necessarily feels good. I respond primarily to Susan Wolf's version of this type of view; for Wolf, meaningful lives are necessarily fulfilling lives. In contrast to Wolf, I argue that people do sometimes find parts of their lives to be meaningful when the feeling of fulfilment is absent. I propose an alternative subjective condition that does not involve positive affect. I argue that meaningful parts of our lives obtain their value through their relationship to our practical identities.     

论现代人生活要义

生活通过思想展现魅力。思想作为理性认识的最高形式,超越了感性认识的局限,能自觉追问和自为创造。思想既是追求的内在力,又为追求的品位定价。思想作为精神的维度,提升精神生活层次。自我通过思想的反思映衬出人生的伟大与渺小,启示着内心的浩大与无穷。现代人要过一种健康有意义的自觉生活,需要在新生活中学会思想、学会追问、学会追求、学会反思。     

Existence Is Evidence of Immortality

The universe plausibly has an infinite future and an infinite past. Given unlimited time, every qualitative state that has ever occurred will occur again, infinitely many times. There will thus exist in the future persons arbitrarily similar to you, in any desired respects. A person sufficiently similar to you in the right respects will qualify as literally another incarnation of you. Some theories about the nature of persons rule this out; however, these theories also imply, given an infinite past, that your present existence is a probability‐zero event. Hence, your present existence is evidence against such theories of persons.     

Genesis and modern theories of evolution

Summary We have seen that the theory of the evolution of the universe is very remote from being matter of absolute knowledge as its popular presentation today would have us believe. Moreover, it is based on a certain aspect of reality, namely, that of science, which cannot pretend to be the only one possible and thus to exclude the religious aspect of the world as a creation by God. The same is true regarding the evolutionary theories of life by Eigen or Vollmert, both being based on polymeric chemistry. If, therefore, Vollmert confesses, as already quoted, that he is not afraid to accept a creating God as an alternative to Darwinism, so in this respect he speaks despite everything as a believer and not as a scientist. By no means do I deny that the scientific results of Vollmert which seem to reveal the mystery of life to us can strengthen our faith — but never can faith be based on it. Faith springs from another source.Despite that, we can say today that the situation has changed principally, because both the philosophy of science and the discussions of the theories of evolution have shaken that kind of naive belief in science which in contrast to former times has turned theology into the ancilla, the maid of science.On the other hand, it would be a great misunderstanding to assume that now we can simply turn the tables. The criticism which I have partly put forward against the modern theories of evolution cannot obscure the numerous discoveries of the highest importance which are connected with them. These discoveries have provided us with an immensely deepened knowledge both of the physical conditions of the universe and of the chemical foundations of life. To conclude, I want to quote an American scientist who said: I am as confused as before — but on a much higher level. And this, I think, is the best summary of the present situation.     

Meaning in the lives of humans and other animals

This paper argues that contemporary philosophical literature on meaning in life has important implications for the debate about our obligations to non-human animals. If animal lives can be meaningful, then practices including factory farming and animal research might be morally worse than ethicists have thought. We argue for two theses about meaning in life: (1) that the best account of meaningful lives must take intentional action to be necessary for meaning—an individual’s life has meaning if and only if the individual acts intentionally in ways that contribute to finally valuable states of affairs; and (2) that this first thesis does not entail that only human lives are meaningful. Because non-human animals can be intentional agents of a certain sort, our account yields the verdict that many animals’ lives can be meaningful. We conclude by considering the moral implications of these theses for common practices involving animals.     

Solger and Hegel: Negation and Privation

Abstract

This paper has two related goals. Firstly, after briefly clarifying the theoretical core of Solger’s thought, it will analyse his metaphysics from Hegel’s point of view, emphasizing that sacrifice is, for Solger, the fundamental structure of the relationship between the finite and the Infinite. Secondly, it will investigate the main reasons behind Hegel’s criticism of Solger, showing that they have different conceptions of privation and negation and concluding that Solger and Hegel have different aims. Hegel’s aim consists in recomposing the unity of finite and infinite, whereas Solger’s thought is structured on the rupture between these two.     

Autonomy Within Subservient Careers

While there is much literature on autonomy and the conditions for its attainment, there is less on how those conditions reflect on agents’ ordinary careers. Most people’s careers involve a great deal of subservient activity that would prevent the kind of control over agents’ actions that autonomy would seem to require. Yet, it would seem strange to deny autonomy to every agent who regularly follows orders at work—to do so would make autonomy a futile ideal. Most contemporary autonomy accounts provide purely theoretical analysis without reference to any practical goal that autonomy could serve. These accounts are likely to resolve this issue in one direction: either almost entirely including or excluding subservient workers from autonomy. Either solution would fail to distinguish agents who sufficiently control their lives, in spite of limited subservience, according to their own standards, from agents for whom subservience precludes a fulfilling life. I suggest the solution lies in a return to goal-oriented autonomy accounts, which can use the goal to distinguish when subservience overwhelms autonomy from when subservience and autonomy can coexist. I present an account that anchors autonomy in the happiness that it provides for agents who sufficiently control their lives as determined by their more important prudential standards. On this account, agents in subservient careers can be autonomous if they determine how to make their careers consistent with their happiness.     

Scientific cosmogony, mythology, and immortality

Some current scientific theories of cosmogony demonstrate significant similarities to the cosmological theories of mythology and of certain religions. The notion that the universe originated in a specific cataclysmic explosion raises the mental construct of a center of the universe. This concept plays an important role in mythology and is related to the idea of the cyclical renewal of time. Such concepts, both scientific and mythological, serve as reassurance against the fear of extinction. Aspirations to immortality re-emerge in disguised form in the search for life elsewhere in the universe. Some of the cosmological theories resemble metaphorical elaborations of childhood concepts of procreation.     

Meaning in Life: In Defense of the Hybrid View

According to Susan Wolf's hybrid view about meaning in life, a life is meaningful in virtue of subjective attraction to objectively valuable pursuits. Recently, several philosophers have presented counterexamples to the subjective element in Wolf's view. We argue that these examples are not clearly successful and present a modified version which is even stronger in the face of them. Finally, we offer some positive reasons for accepting a subjective condition on a meaningful life.     

Semiclassical Theism and the Passage of Planck Times

This paper models God and time in the framework of modern physics. God bridges and simultaneously exists in (1) a universe with infinite tenseless time and (2) a created parallel universe with tensed time and a point origin. The primary attributes of God are inexhaustible love, inexhaustible perception, and inexhaustible force. The model also incorporates modern physics theories that include relativity, the conservation of energy, quantum mechanics, and multiverse geometry. For example, creation out of nothing and divine intervention are subject to physical processes and likewise nomological possibility. I will call this model semiclassical theism.     

The Meaning of Life Sub Specie Aeternitatis

Several philosophers have argued that if we examine our lives in context of the cosmos at large, sub specie aeternitatis, we cannot escape life's meaninglessness. To see our lives as meaningful, we have to shun the point of view of the cosmos and consider our lives only in the narrower context of the here and now. I argue that this view is incorrect: life can be seen as meaningful also sub specie aeternitatis. While criticizing arguments by, among others, Simon Blackburn, Nicholas Rescher, and Thomas Nagel, I show that what determines assessments of the meaning of a life are the standards of meaningfulness one endorses rather than the size of the context in which that life is assessed. Employing non-demanding standards of meaningfulness to assess a life is compatible with examining it in the context of the cosmos at large. That is also the case if we accept Nagel's claim that to examine a life sub specie aeternitatis is to examine it externally, impersonally and objectively: life can be evaluated as meaningful also when under these perspectives if the standards of meaningfulness we adopt are not overly challenging. Nor does the contingency of our existence, realized sub specie aeternitatis, render our life meaningless. Contrary to a commonly accepted view, then, examining our lives sub specie aeternitatis does not necessitate that we see them as meaningless.     

Paradoxes of happiness

To get happiness forget about it; then, with any luck, happiness will come as a by-product in pursuing meaningful activities and relationships. This adage is known as the paradox of happiness, but actually it contains a number of different paradoxes concerning aims, success, freedom, and attitudes. These paradoxes enhance our understanding of the complexity of happiness and its interaction with other values in good lives, that is, lives which are happy as well as morally decent, meaningful, and fulfilling. Yet, each paradox conveys a one-sided truth that needs to be balanced with others. Happiness, understood as subjective well-being, involves positively evaluating our lives and living with a sense of well-being. As such, it should not be confused with either pleasure or normative conceptions of “true” happiness.     

Meaning in life: Discovered or created?

Against the background claims that a meaningful life is more likely to be the product of creation than discovery and that a meaningful life must involve both subjective satisfaction and an objective moral component, three foundations of a meaningful life are discussed. These include the quality of one's relationships, the integrative power of one's goals and projects, and the role of story or stories. Concerning the role of story, the theological challenge is to choose that story or those stories that place life in a genuinely ultimate context.     

Standing in the glory or shadow of the past self: Cultures differ in how much the past self affects current subjective well-being

Research in the past 2 decades has made great strides in understanding cross-cultural differences in the correlates and causes of subjective well-being. On the basis of past findings on the cross-cultural differences in temporal perspectives of the self, the present research examined a cross-cultural difference in individuals' subjective well-being as a function of how positively they viewed their present and past selves. Study 1 showed that both European and Asian Americans had higher subjective well-being when they viewed their present selves more positively. However, positive evaluations of the past self were accompanied by higher subjective well-being only among Asian Americans. Study 2 showed that when induced to think positively (vs. negatively) of the present self, both European and Asian Americans judged their current lives more favorably. However, when led to view the past self positively (vs. negatively), only Asian Americans made more favorable judgments about their current lives. (PsycINFO Database Record (c) 2012 APA, all rights reserved).     

Justice between Age-groups: a comment on Norman Daniels

ABSTRACT  Norman Daniels suggests that the just distribution of resources between different age-groups is determined by the choice a prudential agent would make in budgeting resources over the different temporal stages of a single life. He calls this view the "prudential lifespan account" of justice between age-groups. Daniels thinks that the view recommends a rough kind of equality in resources between age-groups. I argue that in the case of a single life prudence would choose an unequal distribution of resources. Consequently, using prudence to model distribution between age-groups might severely restrict the share of resources assigned to the elderly. If we think that extreme inequality between age-groups would be unjust, we should continue to think of justice between age-groups as a problem concerned with the relationship between different lives. But we should apply the requirement of equality to the temporal parts of lives, not just to complete lives.     

Does Higher Education Increase Hedonic and Eudaimonic Happiness?

An increasing number of studies suggest that the relationship between higher education and subjective well-being (SWB) is either insignificant or negative. Most of these studies, however, use life satisfaction as a proxy for SWB. In this study, using longitudinal data from the Household Income and Labor Dynamics in Australia survey, I examine the link between higher education and three different measures of subjective well-being: life satisfaction and its different sub-domains (evaluative), positive and negative affect (hedonic), and engagement and purpose (eudaimonic). Three substantial results emerge: (1) people with higher education are more likely to report higher levels of eudaimonic and hedonic SWB, i.e., they view their lives as more meaningful and experience more positive emotions and less negative ones; (2) people with higher education are satisfied with most life domains (financial, employment opportunities, neighborhood, local community, children at home) but they report lower satisfaction with the amount of free time they have; (3) the positive effect of higher education is increasing, but at a decreasing rate; the SWB gains from obtaining a graduate degree are much lower (on the margin) compared to getting a college degree.     

Can Explanatory Reasons Be Good Reasons for Action?

What kind of thing is a reason for action? Are reasons for action subjective states of the agent, such as desires and/or beliefs? Or are they, rather, objective features of situations that favor certain actions? The suggestion offered in this article is that neither strategy satisfies. What is needed is a third category for classifying reasons which makes them out to be neither purely subjective nor purely objective. In brief: a reason for action is a feature of the situation that matters to the agent. On this proposal, subjective states of the agent are indeed indispensable in characterizing reasons for action. Precisely which set of situational features matter to an agent—precisely what shape the agent experiences the situation as having—depends on the agent's psychological makeup. Those features themselves are not psychological states, however, and it is precisely those features that constitute the agent's reasons for action.     

Spiritual Need Two: Continued Learning for Older Adults and Older Adult Organizations

SUMMARY

Age provides opportunity not only for a person to grow spiritually, but also for people to enlarge their understandings of the world about them, including God, and connect them to previous learnings and life-experiences. In older age, learning is not merely an affirmation of what has been, but a re-creation of the self in relation to everything that surrounds the person. The theories of James Fowler, Malcom Knowles, Peter Senge, and Erik Erikson provide insight as to the purpose of older adult education. The goal is for churchs to encourage and assist in each person's re-construction of their lives as they view life from the perspective of length of years. Concrete examples of re-constructive learning are provided.     

How One Unitarian Universalist Integrates Evolution into his Theology and Religion

Evolution can be a "weasel word" unless circumscribed to mean only a morphological change over time. When this is done, the fact of what can be distinguished from the faith of how . I believe that evolution is purely a natural process, but recognizing that everyone creates his or her own God, I feel justified in giving the name God to that mysterious presence in every interaction that causes transformation, since this is what gives the universe its dynamism. I relate how this God concept informs my religious and ethical life and gives my life meaning and purpose.