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Displaying: 41-50 of 250 documents

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41. Res Philosophica: Volume > 91 > Issue: 2
Robert Koons Staunch vs. Faint-hearted Hylomorphism: Toward an Aristotelian Account of Composition
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A staunch hylomorphism involves a commitment to a sparse theory of universals and a sparse theory of composite material objects, as well as to an ontology of fundamental causal powers. Faint-hearted hylomorphism, in contrast, lacks one or more of these elements. On the staunch version of HM, a substantial form is not merely some structural property of a set of elements—it is rather a power conferred on those elements by that structure, a power that is the cause of the generation (by fusion) and persistence of a composite whole through time. Bernard Williams discussed (and rejected) a faint-hearted version of HM in 1986, and faint-hearted HM has been defended more recently by Mark Johnston (2006) and Kathrin Koslicki (2008). I defend the superiority of the staunch version, in spite of its heavier ontological commitments, as a way of accounting for a real distinction between living organisms and heaps of matter, without recourse to dualism or vitalism, and as a way of combining a powers ontology with the possibility of gunk.
42. Res Philosophica: Volume > 91 > Issue: 2
Louise Richardson Non Sense-Specific Perception and the Distinction Between the Senses
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How should interaction between the senses affect thought about them? I try to capture some ways in which non sense-specific perception might be thought to make it impossible or pointless or explanatorily idle to distinguish between senses. This task is complicated by there being more than one view of the nature of the senses, and more than one kind of non sense-specific perception. I argue, in particular, that provided we are willing to forgo certain assumptions about, for instance, the relationship between modes or kinds of experience, and about how one should count perceptual experiences at a time, at least one way of thinking about the senses survives the occurrence of various kinds of non sense-specific perception relatively unscathed.
43. Res Philosophica: Volume > 91 > Issue: 2
Jérôme Dokic Common Sense and Metaperception: A Practical Model
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Aristotle famously claimed that we perceive that we see or hear, and that this metaperception necessarily accompanies all conscious sensory experiences. In this essay I compare Aristotle’s account of metaperception with three main models of self-awareness to be found in the contemporary literature. The first model countenances introspection or inner sense as higher-order perception. The second model rejects introspection altogether, and maintains that judgments that we see or hear can be directly extracted from the first-order experience, using a procedure sometimes called “an ascent routine.” The third model insists that the first-order experience has a twofold intentional structure: it is directed both at the perceived external object and at itself, i.e., reflexively. Although Aristotle’s own account is certainly closer to the third model (as Brentano rightly observed), the latter does not exhaust Aristotle’s insights on metaperception. One function of the common sense in Aristotle’s theory of perception is apparently to monitor the activity of our sensory modalities, and to make us aware that we see or hear independently of the sensory contents of our experience. I shall suggest that the monitoring function of perception is best understood in relation with contemporary cognitive science research on metacognition. Common sense is or involves a metaperceptual practical ability distinct from both object level sensory perception and metarepresentational knowledge about our senses.
44. Res Philosophica: Volume > 91 > Issue: 2
Howard Robinson Modern Hylomorphism and the Reality and Causal Power of Structure: A Skeptical Investigation
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In recent years, a significant number of philosophers from an orthodox analytic background have begun to advocate theories of composite objects, which they say are strikingly similar to Aristotle’s hylomorphism. These theories emphasize the importance of structure, or organization—which they say is closely connected to Aristotle’s notion of form—in defining what it is for a composite to be a genuine object. The reality of these structures is closely connected with the fact that they are held to possess powers, again in what is held to be a broadly Aristotelian sense, and so to be genuinely efficacious. Naturally enough, they want to do all this without espousing the discredited aspects of Aristotelian science. It is the purpose of this essay to cast a skeptical eye on whether this objective can be achieved.
45. Res Philosophica: Volume > 91 > Issue: 2
William Jaworski Hylomorphism and the Metaphysics of Structure
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Hylomorphism claims that structure is a basic ontological and explanatory principle; it accounts for what things are and what they can do. My goal is to articulate a metaphysic of hylomorphic structure different from those currently on offer. It is based on a substance-attribute ontology that takes properties to be powers and tropes. Hylomorphic structures emerge, on this account, as powers to configure the materials that compose individuals.
46. Res Philosophica: Volume > 91 > Issue: 3
J. C. Berendzen Disjunctivism and Perceptual Knowledge in Merleau-Ponty and McDowell
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On the face of it, Maurice Merleau-Ponty’s views bear a strong resemblance to contemporary disjunctivist theories of perception, especially John McDowell’s epistemological disjunctivism. Like McDowell (and other disjunctivists), Merleau-Ponty seems to be a direct realist about perception and holds that veridical and illusory perceptions are distinct. This paper furthers this comparison. Furthermore, it is argued that elements of Merleau-Ponty’s thought provide a stronger case for McDowell’s kind of epistemological view than McDowell himself provides. Merleau-Ponty’s early thought can be used to develop a unique version of epistemological disjunctivism that is worth consideration alongside contemporary views on perceptual knowledge.
47. Res Philosophica: Volume > 91 > Issue: 3
Miroslav Hanke Semantic Paradox: A Comparative Analysis of Scholastic and Analytic Views
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Scholastic and analytic definitions of semantic paradoxes, in terms of groundlessness, circularity, and semantic pathology, are introduced and compared with each other. The fundamental intuitions used in these definitions are the concepts of being true about extralinguistic reality, of making statements about one’s self, and of compatibility with an underlying semantic theory. The three approaches—the groundlessness view, the circularity view, and the semantic pathology view—are shown to differ not only conceptually, but also in their applications. As both a means for showing these differences and as an adequacytest, the so-called two-line puzzles are used, which allows one to address the possibility of making non-paradoxical statements about paradoxical sentences within the same language.
48. Res Philosophica: Volume > 91 > Issue: 3
Helen Steward Replies to Randolph Clarke, John Bishop, and Helen Beebee
49. Res Philosophica: Volume > 91 > Issue: 3
Rebecca Konyndyk DeYoung Practicing Hope
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In this essay, I consider how the theological virtue of hope might be practiced. I will first explain Thomas Aquinas’s account of this virtue, including its structural relation to the passion of hope, its opposing vices, and its relationship to the friendship of charity. Then, using narrative and character analysis from the film The Shawshank Redemption, I examine a range of hopeful and proto-hopeful practices concerning both the goods one hopes for and the power one relies on to attain those goods. In particular, I show how the film’s picture of the role friends and friendship play in catalyzing hope is a compelling metaphor for Christian hope’s reliance on God.
50. Res Philosophica: Volume > 91 > Issue: 3
Daniel Lim, Wang Hao Can Mary's Qualia Be Epiphenomenal?
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Frank Jackson (1982) famously argued, with his so-called Knowledge Argument (KA), that qualia are non-physical. Moreover, he argued that qualia are epiphenomenal. Some have objected that epiphenomenalism is inconsistent with the soundness of KA. One way of developing this objection, following Neil Campbell (2003; 2012), is to argue that epiphenomenalism is at odds with the kind of behavioral evidence that makes the soundness of KA plausible. We argue that Campbell’s claim that epiphenomenalism is inconsistent with the soundness of KA is false.