FREE WILL AND LUCK

I present an account of how agents can know what they are doing when they intentionally execute object-oriented actions. When an agent executes an object-oriented intentional action, she uses perception in such a way that it can fulfil a justificatory role for her knowledge of her own action and it can fulfil this justificatory role without being inferentially linked to the cognitive states that it justifies. I argue for this proposal by meeting two challenges: in an agent's knowledge of her action perception can only play an enabling role (and no justificatory role) for the agent's knowledge and if perception has a justificatory role, then the agent's knowledge must be inferential.     

Editorial: Newman and Ecclesiology

Jerusalem is at the centre of Christian culture – the place of the Lord's Passion and Resurrection and the place of Pentecost – and the image of Jerusalem is fundamental to any Christian vision of the Church and the Kingdom. There was an earthly city and one in heaven; and since the temple was inseparable from the city, temple imagery – the Garden of Eden, the Holy Wisdom, the Messiah – appears in Christian hymns about Jerusalem. In the centuries preceding the advent of Christianity, both city and temple had become corrupt, so when Jesus cleansed the temple and prophesied the destruction of the city, many people would have applauded him. The harlot city that burned in the Book of Revelation was Jerusalem, and when the emperor Constantine built the Church of the Resurrection in Jerusalem, he was building a Christian temple, replacing not the one destroyed in 70 CE, but the original temple of Solomon.     

CHURCH UNDER LEVIATHAN

Political philosophers have long disagreed on the issue of whether churches should exercise restraint in the appeal to religious reasons in public discussion and political mobilization. Exclusivists defend the restraint, whereas inclusivists reject it. Both sides, however, assume the existence of a democratic government. In this essay, I discuss whether churches should exercise restraint in a non‐democratic, authoritarian society. I defend inclusivism and believe that churches should not restrain themselves, especially when doing so can promote democracy and prevent severe injustices. First, I argue that two exclusivist arguments which justify the restraint cannot be applied in an authoritarian society. Second, I defend inclusivism because religious reasons are effective in cultivating active citizens that strengthen the democratic movement. Finally, I use the Umbrella Movement in Hong Kong as an example to show how inclusivism can enhance democratic movements under authoritarianism.     

Casuistry and Principlism: The Convergence of Method in Biomedical Ethics

Casuistry and principlism are two of the leading contenders to be considered the methodology of bioethics. These methods may be incommensurable since the former emphasizes the examination of cases while the latter focuses on moral principles. Conversely, since both analyze cases in terms of mid-level principles, there is hope that these methods may be reconcilable or complementary. I analyze the role of principles in each and thereby show that these theories are virtually identical when interpreted in a certain light. That is, if the gaps in each method are filled by a concept of judgment or Aristotelian practical wisdom, these methods converge.     

Practical-theoritical argumentation

This essay explores the dialectics of theory and practice in terms of argumentation theory. Adapting Jonsen and Toulmin's (1988) notion of a Theory-Practice spectrum, it conceives Theory and Practice as extreme ends of a continuum and discourses as falling at various points along the continuum. Every theoritical discourse has essential practical aspects, and every practical discourse has essential theoretical aspects. Practices are theorized to varying degrees but every practice is thorized to some degree. Reflective discourse, which is discourse about practice, moves to and fro along the Theory-Practice continuum. Reflective discourse involves argumentation. Practical argumentation connects theory to practice; it appeals to general warrants, which may be simple or may tap into elaborate conceptual structures, in order to establish grounds for practical judgments. A practical discipline is a relatively coherent intellectual-professional enterprise that cultivates a field of social practice by engaging within itself and with practitioners in a reflective discourse. The argumentation of a practical discipline, like ordinary practical reflection, moves to and fro along the Theory-Practice continuum but in more methodical steps informed by systematic methodological reflection on the reflective process itself.     

On the continuing utility of argument in a postmodern world

In this essay we contend that traditional theories of argument are consonant with and enrich the project of postmodernity. Reading postmodernity as a rhetoric underscores how the process of discursively resolving conflicts is occasionally threatened by politically motivated efforts to misuse the methods of argument; it alerts us to the egregious acts that are and can be performed in the name of, but not because of, rationality. Postmodernity is thus an attempt by a new generation of theorists to recast and draw attention to perennial philosophical problems in the context of contemporary political difficulties.     

Some aspects of eloquence in Descartes's works

In Descartes's philosophy, communicating scientific and philosophical truth does not represent a problem that can be traced back to humanistic rhetoric, meant as the art of persuasion. Descartes states his belief in the eloquence of reason: a clear, precise, and adequately expressed thought cannot fail to convince the listener. This is the measure of the distance between the level of truth and the level of opinion. However, the moment of confrontation with the public is also the very moment when the truth of the new knowledge enters into conflict with other, different conceptions. Education and history influence communication with the result that the distinction between intellectual conviction and persuasion becomes less straightforward. Rational eloquence, as Descartes is well aware, must be articulated in such a way as to avoid any possible language equivocation and to adopt exposition strategies ensuring effective access to readers. The aim of this paper is to illustrate some aspects of this tension as expressed by the writer Descartes with reference to a number of texts (from the Regulae to the Meditationes) that were essential for the elaboration and dissemination of his philosophy.     

Sprachspiel vs. vollständige Sprache

The article formulates a criticism of Wittgenstein's later philosophy which, in its substance, I would like to think, is fairly the same as the (hermeneutic) criticism issued by Apel and Habermas in the sixties. Contrary to these philosophers, however, I try to make the point by focusing on the distinction between language game and language, respectively between intralanguage relations of family resemblance (between language games) and interlanguage translation relations. The notion of a complete language is introduced — completeness of a language being, roughly, its possibility in principle of being translated into any (other) language — and the criticism of Wittgenstein is formulated as the allegation that he does not, or will not, acknowledge such a concept of completeness.So far the contents of the first part of the article. The rest of it assembles some hints, remarks and reminders which bear upon the question of the completeness of a language. These considerations include comments on the conditions of translatability, on the performative (agent's) knowledge or intention-in-action of the acting person, on Habermas' concept of communicative competence and on the notion of a responsible subject of action. It is alleged that to speak of translation and reporting an event as language games is misleading.     

Mental illness and the mind-brain problem: Delusion,belief and Searle's theory of intentionality

Until recently there has been little contact between the mind-brain debate in philosophy and the debate in psychiatry about the nature of mental illness. In this paper some of the analogies and disanalogies between the two debates are explored. It is noted in particular that the emphasis in modern philosophy of mind on the importance of the concept of action has been matched by a recent shift in the debate about mental illness from analyses of disease in terms of failure of functioning to analyses of illness in terms of failure of action. The concept of action thus provides a natural conduit for two-way exchanges of ideas between philosophy and psychiatry. The potential fruitfulness of such exchanges is illustrated with an outline of the mutual heuristic significance of psychiatric work on delusions and philosophical accounts of Intentionality.     

纯小数加工的心理机制:选择通达还是平行通达?

采用数字线索提示的目标觉察范式,以60名在校大学生与研究生为被试,设计3个实验探讨纯小数(整数部分是零的小数,例如0.2)的加工及其与空间表征的联系。实验1探讨纯小数作为线索时是否能引起空间注意的空间-数字反应编码联合效应(Spatial Numerical Association of Response Codes,SNARC),结果发现,纯小数数量大小的加工可以引起空间注意的SNARC效应;实验2探讨纯小数的加工是否会同时激活小数点后对应的自然数,结果发现,对纯小数数量大小相同、小数点后对应的自然数是否有0(例如0.2和0.20,0.4和0.40)的加工能引起空间注意的转移;实验3比较纯小数的加工对纯小数本身及小数点后对应的自然数激活强度,结果发现,在纯小数数量大小判断和纯小数小数点后对应的自然数数量大小判断冲突的条件下,纯小数的加工未能引起注意的SNARC效应。该研究结果表明,在目标觉察范式中,纯小数的加工采取了平行通达的方式,引发了注意的SNARC效应,并且纯小数空间注意的转移受到纯小数本身以及对应的自然数的影响。