Art and war: Paradox of the Bhagavad Gitā

The first several chapters of the Bhagavad Gitā set themselves a daunting task: to explain how a life of action can be rendered compatible with a life of renunciation of desire. The situation, in fact, is designed to raise the issue in an excruciatingly intense form. As Krsna and Arjuna pause on the verge of the great battle, Arjuna asks how killing people—including his own teachers and members of his own family—in order to secure power and fame, can be squared with his religious and ethical convictions. This paper is an attempt to explicate Krsna's solution of the paradox, not from the point of view of Hindu tradition (in which it has, of course, driven whole movements of thought), but simply as a philosophical problem in its own right. I will argue that the paradox of the Gitā suggests a reconstrual of the way we conceive the relation of means and ends in our activities, a reconstrual that can be profitably elucidated through the concept of art. And I will argue that this reconstrual has the potential to change our relations to our world and to one another in a way that is deeply life‐affirming.     

Relationships between perceptions of organizational size and the organizational choice process

Expectancy theory concepts were used to predict (a) the attractiveness of, (b) the amount of effort directed toward entering, and (c) the eventual choice of a job in relatively big and small work organizations. It was found, among a group of graduating seniors from a technical college, that antecedent perceptions regarding organizational size (expectancy, valence, instrumentality) were significantly related to the relative attractiveness of different-sized organizations and the number of job interviews taken with relatively big and small companies. In addition, economically tied extrinsic outcomes were seen as more readily attainable in big organizations, whereas certain intrinsic outcomes were perceived to be more easily obtained in small organizations.     

The European Early Promotion Project: A new primary health care service to promote children's mental health

The number of children in Europe with significant psychologic and social problems is large and increasing. This article describes an innovative crosscultural method of working with families to promote the psychosocial well being of children and prevent the development of psychologic and social problems. A study designed to evaluate the effects of the service is also presented. Primary health care workers in five European countries have been trained to conduct promotional interviews with all prospective mothers in their area one month before and one month after birth. They have also been taught to work with mothers identified as in need of support as a parent by using a specific counselling model to try to prevent the onset of child mental health difficulties. Effects of the intervention on children's psychologic development and family adaptation are being evaluated at two years in comparison with matched groups not receiving the intervention. ©2002 Michigan Association for Infant Mental Health.     

On Basic Logical Knowledge; Reflections on Paul Boghossian's "How Are Objective Epistemic Reasons Possible?'

Philosophical Studies -     

Strict finitism

Conclusion Dummett's objections to the coherence of the strict finitist philosophy of mathematics are thus, at the present time at least, ill-taken. We have so far no definitive treatment of Sorites paradoxes; so no conclusive ground for dismissing Dummett's response — the response of simply writing off a large class of familiar, confidently handled expressions as semantically incoherent. I believe that cannot be the right response, if only because it threatens to open an unacceptable gulf between the insight into his own understanding available to a philosophically reflective speaker and the conclusions available to one confined to observing the former's linguistic practice; for an observer of our linguistic practice could never justifiably arrive at the conclusion that red, child, etc., are governed by inconsistent rules. But the Sorites is not the subject of this paper. The points I hope to have made plausible are: that a generalized intuitionist position cannot be so much as formulated and that even a most local intuitionism, argued for the special case of arithmetic, is hard pressed effectively to stabilize and defend itself; that strict finitism remains the natural outcome of the anti-realism which Dummett has propounded by way of support for the intuitionist philosophy of mathematics; that it is powerfully buttressed by the ideas of the latter Wittgenstein on rule-following; and that there is no extant compelling reason to suppose that its involvement with predicates of surveyability calls its coherence into question. The correct philosophical assessment of strict finitism, and its proper mathematical exegesis, remain absolutely open, almost virgin issues. This is not a situation which philosophers of mathematics should tolerate very much longer.The term was introduced by Kreisel in [6] to denote what he took to be an aspect of Wittgenstein's later philosophy of mathematics; and taken over by Kielkopf (Strict Finitism, Mouton 1970) — misunderstanding, as it seems to me, both Kreisel and Wittgenstein — as a label for Wittgenstein's later philosophy of maths. in its entirety. It is not a happy label for the ideas I am concerned with, since it is only from non-strict finitist points of view that the strict finitist can be straightforwardly seen as stressing the finitude of human capacities, countenancing only finite sets, etc. (See subsections 5 and 6 below). But we need a labeel; and Dummett in [3] has already followed Kreisel's lead. Anyway, a rose by any other name,...     

Comment on Paul Boghossian, “What is inference”

This is a response to Paul Boghossian’s paper: What is inference? (doi:10.1007/s11098-012-9903-x). The paper and the abstract originate from a symposium at the Pacific Division Meeting of the APA in San Diego in April 2011. John Broome was a co-commentator.