A Formalization of Kant's Second Formulation of the Categorical Imperative

We present a formalization and computational implementation of the second formulation of Kant's categorical imperative. This ethical principle requires an agent to never treat someone merely as a means but always also as an end. Here we interpret this principle in terms of how persons are causally affected by actions. We introduce Kantian causal agency models in which moral patients, actions, goals, and causal influence are represented, and we show how to formalize several readings of Kant's categorical imperative that correspond to Kant's concept of strict and wide duties towards oneself and others. Stricter versions handle cases where an action directly causally affects oneself or others, whereas the wide version maximizes the number of persons being treated as an end. We discuss limitations of our formalization by pointing to one of Kant's cases that the machinery cannot handle in a satisfying way

Philosophy and the Turn to Religion

Originally published in 1999. If religion once seemed to have played out its role in the intellectual and political history of Western secular modernity, it has now returned with a vengeance. In Philosophy and the Turn to Religion, Hent de Vries argues that a turn to religion discernible in recent philosophy anticipates and accompanies this development in the contemporary world. Though the book reaches back to Immanuel Kant, Martin Heidegger, and earlier, it takes its inspiration from the tradition of French phenomenology, notably Emmanuel Levinas, Jean-Luc Marion, and, especially, Jacques Derrida. Tracing how Derrida probes the discourse on religion, its metaphysical presuppositions, and its transformations, de Vries shows how this author consistently foregrounds the unexpected alliances between a radical interrogation of the history of Western philosophy and the religious inheritance from which that philosophy has increasingly sought to set itself apart.De Vries goes beyond formal analogies between the textual practices of deconstruction and so-called negative theology to address the necessity for a philosophical thinking that situates itself at once close to and at the farthest remove from traditional manifestations of the religious and the theological. This paradox is captured in the phrase adieu (à dieu), borrowed from Levinas, which signals at once a turn toward and a leave-taking from God—and which also gestures toward and departs from the other of this divine other, the possibility of radical evil. Only by confronting such uncanny and difficult figures, de Vries claims, can one begin to think and act upon the ethical and political imperatives of our day

Tarrying with Sexual Matters. Thinking Change from Lacan to Badiou

This dissertation interrogates the significance of Alain Badiou's traversal of the antiphilosophy of Jacques Lacan, and the implications of that traversal for Badiou's thinking on the preconditions for the subject and possibilities of radical change. It focuses on the function of sexual matters in Badiou's philosophical works. Its basic presupposition posits that thinking radical change depends on an appreciation of the relations between sexual matters and an ethics of the act of subjective constitution, in the continuation of how psychoanalysis thinks the subject. While the encounter with sexual matters constitutes a key point for the psychoanalytic conception of subjective constitution and the act, sexual matters are less pronounced in the case of Badiou's philosophical works. In order to come to terms with Badiou's traversal of Lacan, this dissertation thus proposes a closer interrogation of the function of sexual matters in Badiou's philosophy. Its main thesis claims that a key to the appreciation of the significance and implications of Badiou's traversal of Lacan is located at the junctions where Badiou's ethical thrust is motivated in seemingly unwarranted conjunction with sexual matters. It argues that a key to Badiou's thinking of radical change is found at the points where his works cannot avoid a certain 'tarrying with sexual matters'. More precisely, the issue is the conceptualizations of truths and subjects as procedures of novelty within a situation that follows from Badiou's mathematical gesture, his elaborations of a materialist dialectic, and how these conceptualizations can be effective for thinking about the possibilities of change. This issue is addressed by way of the analysis of the points at which sexual matters intrude upon Badiou's argumentations. The thesis takes the psychoanalytic reference to sex as real and the definition of the real as the impasse to formalization literally, and states that the intrusions of sexual matters in Badiou's text mark especially dense and significant points in Badiou's confrontation with the Lacanian framework. Reading for the claim that 'sex marks the spot' is first and foremost a methodological thesis, where the analysis of the symptomal knots where sexual matters intrude becomes a method for the elaboration of the consequences of Badiou's philosophical project for thinking the subject of politics and the possibilities for change. The overall question is what it signifies to proceed from the non-object of sexual matters to thinking the possibilities of change by way of a mathematical ontology of multiplicities and a materialist dialectic of universal truths produced in the continuous process of a subject as borne in the division of an evental rupture? This disseration analyzes the mark of sexual matters as it resurges on three occasions in Badiou's work. Firstly, it analyzes the function of sexual matters and the feminine other in relation to Badiou's concept of the generic multiple in L'Être et l'événement, such as it is developed in critical dialogues with Lacan's feminine logic of the non-all. Badiou denotes the generic multiple by way of a reference to the feminine non-all, apparently, but my main claim is that this decision can only make sense if one recognizes the division of the concept of the generic multiple in two: an initial indiscernible of nothing that answers to the nomination of an event, and a consequent generic multiple proper that answers to an actual truth procedure. Secondly, this dissertation analyzes Badiou's conjoining of the real of sex and the real of class in Théorie du sujet, and proceeds to interrogate how Badiou turns to tragedy in order to elaborate on this conjunction. My main claim is that the figure of Prometheus the firebearer communicates Badiou's notion of an ethics of confidence, as the process in which radical change can be carried out. Lastly, this dissertation analyzes the function of the feminine other in relation to Badiou's conceptualization of antiphilosophy in general, in the seminar series on L'Antiphilosophie from 1992-1996. Lacan is there posited as a double exception, as the one to bring contemporary antiphilosophy to its conclusion and as the one to avoid the distinctive criterion of misogyny. My main claim is that these two exceptions have to be read together in order to grasp how Badiou's philosophy proceeds to think radical change from the point of impossibility. In conclusion, I argue that the mark of sexual matters in Badiou's traversal of Lacanian antiphilosophy can be read as nothing less than the mark of Badiou's traversal of Lacan as such. It is not the case merely that Lacanian antiphilosophy deals with sexual matters and that Badiou thus also deals with it, to the extent that he deals with Lacanian antiphilosophy. The moments at which sexual matters intrude upon Badiou's argumentation are also the moments at which the decisive elements of Badiou's arguments meet up and where his elaborations on the subject, its ethical portents, and the possibilities for radical change beyond Lacan reach their climax. It is not simply the case that the Lacanian real of sexual difference necessarily marks the move from psychoanalysis to philosophy. Also Badiou's elaborations on the implications of this move, through the concept of the generic multiple through the ruminations on the status of tragedy to the misogyny of the antiphilosophical act are marked by and carried out in an intricate relation with the issue of sexual matters

The Impartial Observer Theorem of Social Ethics

Following a long-standing philosophical tradition, impartiality is a distinctive and determining feature of moral judgments, especially in matters of distributive justice. This broad ethical tradition was revived in welfare economics by Vickrey, and above all, Harsanyi, under the form of the so-called Impartial Observer Theorem. The paper offers an analytical reconstruction of this argument, using a simple mathematical formalism, as well as a conceptual critique of each its premisses.Utilitarianism, Impartiality, Sympathy, Von Neumann- Morgenstern Utility Theory, Subjective Probability.

Damned If You Do, Damned If You Don\u27t: A Logical Analysis of Moral Dilemmas

This project explores the logical structure of moral dilemmas. I introduce the notion of genuine contingent moral dilemmas, as well as basic topics in deontic logic. I then examine two formal arguments claiming that dilemmas are logically impossible. Each argument relies on certain principles of normative reasoning sometimes accepted as axioms of deontic logic. I argue that the principle of agglomeration and a statement of entailment of obligations are both not basic to ethical reasoning, concluding that dilemmas will be admissible under some logically consistent ethical theories. In the final chapter, I examine some consequences of admitting dilemmas into a theory, in particular how doing so complicates assignment of blame

The Knowledge of Good

This book presents Robert S. Hartman’s formal theory of value and critically examines many other twentieth century value theorists in its light, including A.J. Ayer, Kurt Baier, Brand Blanshard, Paul Edwards, Albert Einstein, William K. Frankena, R.M. Hare, Nicolai Hartmann, Martin Heidegger, G.E. Moore, P.H. Nowell-Smith, Jose Ortega y Gasset, Charles Stevenson, Paul W. Taylor, Stephen E. Toulmin, and J.O. Urmson

Kant's rational foundations for religious faith

EThOS - Electronic Theses Online ServiceGBUnited Kingdo

The particularity of autonomy

1. The nature and scope of this thesis is the meaning and possibility of personal autonomy for the contemporary self embedded in a complex of changing organizations. 2. Its contribution is in relating philosophy to the study of complex organizations. 3. The research is based upon the relevant literature and empirical studies informed by the writer's organizational experience. 4. The thesis is structured in two parts with the following arguments. Part I (The Situated Self of Sensible Reasoning) sets out a checklist for personal autonomy as positive freedom and rejects a universalist concept of autonomy as moral autonomy for its neglect of the self s particularity - its situation, sentiments and contingency. A midway position combines the principle of detachment with an evaluatory understanding of the nested self of cognitive sensibility. The self's coherence and its perspective are embodied in a unique narrative which governs the portfolio of the individual as agent in its relations, roles and aims. The sells portfolio constitutes the choices of its nestedness and its autonomy: it's not here, not there but where I choose to locate it. Part II (Managing Contingency)explores different types of organizations and their members' behaviour to identify those which enable the individual to confront contingency in its own terms. The final chapter examines how the current organizationa disembedding process forces the individual to confront its autonomy in a contemporary world of change. 5. The main conclusions of the thesis are: (i) There is a workable concept of personal autonomy, understood sul generis, ie in terms of its own particularity ; (ii) Those organizations enabling the individual to confront contingency in its own terms offer the best hope of autonomy ; (iii) The architect and the entrepreneur are key in illustrating the role of autonomy in a creative relating of order and contingency; (iv) The demise of the metanarrative of permanent and full employment are Inter alla forcing upon the individual the choices of heteronomy (captured in another's metanarrative as consumer and viewer), anomie (whim or chance) or personal autonomy

Apperceptive patterning: Artefaction, extensional beliefs and cognitive scaffolding

In “Psychopower and Ordinary Madness” my ambition, as it relates to Bernard Stiegler’s recent literature, was twofold: 1) critiquing Stiegler’s work on exosomatization and artefactual posthumanism—or, more specifically, nonhumanism—to problematize approaches to media archaeology that rely upon technical exteriorization; 2) challenging how Stiegler engages with Giuseppe Longo and Francis Bailly’s conception of negative entropy. These efforts were directed by a prevalent techno-cultural qualifier: the rise of Synthetic Intelligence (including neural nets, deep learning, predictive processing and Bayesian models of cognition). This paper continues this project but first directs a critical analytic lens at the Derridean practice of the ontologization of grammatization from which Stiegler emerges while also distinguishing how metalanguages operate in relation to object-oriented environmental interaction by way of inferentialism. Stalking continental (Kapp, Simondon, Leroi-Gourhan, etc.) and analytic traditions (e.g., Carnap, Chalmers, Clark, Sutton, Novaes, etc.), we move from artefacts to AI and Predictive Processing so as to link theories related to technicity with philosophy of mind. Simultaneously drawing forth Robert Brandom’s conceptualization of the roles that commitments play in retrospectively reconstructing the social experiences that lead to our endorsement(s) of norms, we compliment this account with Reza Negarestani’s deprivatized account of intelligence while analyzing the equipollent role between language and media (both digital and analog)

The Habermas-Gadamer Debate in Hegelian Perspective

In this paper I will comment on the now concluded debate between Hans-Georg Gadamer and Jürgen Habermas. In that debate, conducted in various forums over the better part of a decade, Habermas accused Gadamer of universalizing a hermeneutic theory which tends to uncritically sustain existing cultural norms. Gadamer, for his part, thought that Habermas\u27 project of critical theory yields only an abstract and illusory liberation from untranscendable conditions of cultural understanding. I shall not review point and counterpoint in this exchange. but will, for the most part, take much higher ground. Both Gadamer and Habermas are conscious of formulating their general views in the long shadow of Hegel. By reconstructing each of their positions as opposed responses to the Hegelian legacy, I hope to point to how their disagreement might be adjudicated