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Torts and Retribution is the first work of its kind to offer a comprehensive analytical retributive framework for punitive damages across legal jurisdictions. It expands the scope of tort theory by unchaining it from the canonically exclusive perspective of the defendant by integrating the long-overlooked perspective of victims of reprehensible wrongdoing seeking punitive awards. Its cross-disciplinary approach brings to tort theory insights from empirical research on social cognition and theoretical debates over the retributive justifications for the imposition of punishment under a conceptual framework coined Relational Retribution. This framework suits both the bilateral structure of tort law and the proactive role allocated to the victim in tort litigation. By recognizing the fundamental connection between the defendant and the plaintiff, Relational Retribution focuses both on punishment as the imposition of a deserved sanction and on the significance of the wrongdoing for the victims and their demand for denunciation and value affirmation.
This Element provides an argumentative introduction to the doctrines of karma and rebirth in Hinduism. It explains how various Hindu texts, traditions, and figures have understood the philosophical nuances of karma and rebirth. It also acquaints readers with some of the most important academic debates about these doctrines. The Element's primary argumentative aim is to defend the rationality of accepting the truth of karma and rebirth through a critical examination of an array of arguments for and against these doctrines. It concludes by highlighting the relevance of karma and rebirth to contemporary philosophical debates on a variety of issues.
The Bhagavad Gita is a world classic often considered to be not just the 'Hindu Bible' but sometimes the 'Indian Bible' as well. Over the last two centuries, it has attracted much scholarly attention from Indologists. Ithamar Theodor's bold and revisionist monograph aspires to further develop their scholarship by treating the Gita as a discrete philosophy and by offering a systematic survey of its main topics and doctrines, in so doing emphasising their philosophical potential. A major innovation here is the articulation of the Gita's structure extracted from Vedantic and Yogic pattens of thought, presented in a modern fashion. This centres on the Gita's Vedantic concept of hierarchical reality and its Yogic concept of a ladder. Beyond its overarching philosophical and holistic approach to the Bhagavad Gita, the book addresses major themes such as dharma, rebirth, Yoga and Sankhya, bhakti, the Upanishadic nature of the text, and concepts of divinity.
Aquinas sees the key elements of his ethics – happiness, law, virtue, and grace – as an interconnected whole. However, he seldom steps back to help his reader see how they actually fit together. In this book, Joseph Stenberg reconsiders the most fundamental ways in which Aquinas connects these major elements of his ethics. Stenberg presents a novel reading of Aquinas's account of individual happiness that is historically sound and philosophically interesting, according to which happiness is exclusively a matter of engaging in and enjoying genuinely good activities. He builds on that reading to offer an account of common happiness. He then shows that Aquinas defends a unique form of eudaimonism, Holistic Eudaimonism, which puts common happiness rather than individual happiness at the very heart of ethics, including at the heart of law, virtue, and grace. His book will appeal to anyone with an interest in Aquinas or the history of ethics.
This volume highlights Plato's relevance for the notion of personal autonomy. By offering discussions of self-legislation, self-determination, self-rule, law, preference, and freedom from a wide range of perspectives, it shows how deeply they are intertwined with Plato's more familiar inquiries into knowledge, moral psychology, ethics, politics, and metaphysics. The book also reveals how some of the Platonic worries about self- and other-determination become interpreted and given explicit expression by the Neoplatonists. Many chapters question an exclusively individualistic account of autonomy. The autonomous subject, for Plato, is not primarily the possessor of individual preferences, nor someone with a personally unique take on the world, but, rather, a unified agent who in both collaborative and personal activities originates her own motions and reasons and commits in a profound sense to her own actions. It is this understanding of personal autonomy we label Platonic.
We humans are diverse. But how to understand human diversity in the case of cognitive diversity? This Element discusses how to properly investigate human behavioural and cognitive diversity, how to scientifically represent, and how to explain cognitive diversity. Since there are various methodological approaches and explanatory agendas across the cognitive and behavioural sciences, which can be more or less useful for understanding human diversity, a critical analysis is needed. And as the controversial study of sex and gender differences in cognition illustrates, the scientific representations and explanations put forward matter to society and impact public policy, including policies on mental health. But how to square the vision of human cognitive diversity with the assumption that we all share one human nature? Is cognitive diversity something to be positively valued? The author engages with these questions in connection with the issues of neurodiversity, cognitive disability, and essentialist construals of human nature.
This Element analyzes Kant's metaphysics and epistemology of the exact science of nature. It explains his theory of true motion and ontology of matter. In addition, it reconstructs the patterns of evidential reasoning behind Kant's foundational doctrines.
This Element brings work from the philosophy of technology into conversation with media, religion, culture studies, and work in digital religion studies to explore examples of how popular media and emerging technologies are increasingly framed and understood through a distinct range of spiritual myths, metaphors, images, and representations of God. Working with three case studies about how internet memes, popular films, and media coverage of public philosophy link ideas about God and technology, this Element draws attention to common conceptions that describe a perceived relationship between religion and technology today. It synthesizes these discussions and categories and presents them in four distinct models, showing a range of ways in which the relationship between God and technology is commonly depicted. The Element seeks to create a platform for scholarly study and critical discourse on technology's religious and spiritual representation in digital and emerging media cultures and contexts through this work.
Cosmology and astrophysics provide a unique resource for philosophers of science: due to novel physics, the remoteness of their targets, and the range of relevant spatiotemporal scales, research in these areas pushes the methodology of empirical science to its limits. It should therefore not be surprising that philosophy of cosmology, and, to a lesser degree, philosophy of astrophysics, have seen an explosive growth over the past two decades. This Cambridge Element surveys the existing literature, identifies areas for future research, and highlights how philosophy of cosmology and astrophysics have implications for debates in general philosophy of science.
E. E. Constance Jones (1848–1922) published widely in philosophical logic and in ethics and moral psychology and was an active member of the British philosophical community from 1890 until her death. Her contributions to philosophical logic were wide-ranging and sophisticated, anticipating celebrated insights of later twentiethcentury philosophy of language and logic. In ethics, her writings on hedonism and practical reason, though influenced by her mentor, Henry Sidgwick, were innovative and merit further examination.
Received theories of self-deception are problematic. The traditional view, according to which self-deceivers intend to deceive themselves, generates paradoxes: you cannot deceive yourself intentionally because you know your own plans and intentions. Non-traditional views argue that self-deceivers act intentionally but deceive themselves unintentionally or that self-deception is not intentional at all. The non-traditional approaches do not generate paradoxes, but they entail that people can deceive themselves by accident or by mistake, which is controversial. The author argues that a functional analysis of deception solves these problems. On the functional view, a certain thing is deceptive if and only if its function is to mislead; hence, while (self-)deception may but need not be intended, it is never accidental or a mistake. Also, self-deceivers need not benefit from deception and they need not end up with epistemically unjustified beliefs; rather, they must 'not be themselves'. Finally, self-deception need not be adaptive.
Galen of Pergamum, known as 'the prince of medicine', is an important figure not only for the history of medicine but also for ancient philosophy, history of ideas and cultural history. In this book, Aistė Čelkytė explores Galenic physiology and examines how this highly influential figure theorised the unity of the multi-part, ever-moving and ever-changing human body. She approaches this question by first studying how Galen 'takes the body apart', that is, the different divisions of the body into parts that he proposes, and then how he 'puts it back together', that is, his use of philosophical tools to posit the vital unity among these parts. She then looks at Galen's theorisation of human nature, his understanding of parthood, the hierarchies between the parts that underpin vital functions, the 'mechanisms' that make the body one, and Galen's understanding of the body as a multifaceted but unified whole.
This Element analyses how Kant's practical philosophy approaches social suffering, while also taking into account the elusiveness of this concept in his work, especially when viewed through a contemporary lens. It claims that Kant's theory of human dignity is a vital tool for detecting social structures in need of improvement, even if the high demands it imposes on the subject show a propensity to conceal situations of domination and oppression. In his writings, Kant investigated various societal challenges such as widespread poverty, duties towards animals, care for the mentally ill, and motherhood out of wedlock, suggesting that the state should solve most of these through financial support from the wealthier segments of society. Although the direct testimony of victims of social suffering does not play a role in Kant's approach, the author holds that he views social interdependence – including, notably, non-humans – as a fundamental commitment underpinning human development.
This Element examines the roles and activities of women and their contributions to the Platonic tradition from Plato's time-fourth century BCE- through to the sixth century CE. Drawing on recent research on female agency, gender studies and the connections between ancient philosophy and religious traditions, this Element re-assesses the multi-faceted roles of women within Platonism. Methodologically, any assessment of ancient women philosophers must consider the contexts of the production, transmission and (partial) survival of the range of evidence attesting to their activities, and the historical minimisation or elision of women's intellectual contributions within the western philosophical tradition, science and the academy. As such, this Element argues that the existing evidence allows us to glimpse a much wider pattern of female philosophical and intellectual activity within the Platonic tradition and that we should be careful not to underestimate or minimise the significance of ancient women within the history of Platonism.
Consciousness is an intriguing mystery, of which standard accounts all have well-known difficulties. This book examines the central question about consciousness: that is, the question of how phenomenal features of our experience are related to physical features of our nervous system. Using the way in which we experience color as a central case, it develops a novel account of how consciousness is constituted by our neural structure, and so presents a new physicalist and internalist solution to the hard problem of phenomenal consciousness, with respect specifically to sensory qualia. The necessary background in philosophy and sensory neurophysiology is provided for the reader throughout. The book will appeal to a range of readers interested in the problems of consciousness.
How can our criminal law retain legitimacy in an era of growing awareness about the complexities of human vulnerability and the far-reaching harm of punitive attitudes? The Boundaries of Blame makes a fresh contribution to the evolving scholarship on the relationship between criminal responsibility and social justice. It challenges the constricted view of personhood underpinning doctrines of responsibility, encouraging new conversations about long-standing questions on the role of circumstances like deprivation and trauma in excusing wrongdoing. Testing entrenched boundaries can provoke resistance, but the book argues that pushing past these limits is essential to fostering a more just framework of state blame in our present time and place. To achieve this objective, Louise Kennefick proposes a bold yet pragmatic response in the form of a Universal Partial Defence, grounded in the Real Person Approach – a blueprint that offers a practical and humane pathway towards a fairer measure of criminal accountability.
Leibniz, this study argues, is the genuine initiator of German Idealism. His analysis of freedom as spontaneity and the relations he establishes among freedom, justice, and progress underlie Kant's ideas of rightful interaction and his critiques of Enlightened absolutism. Freedom and Perfection offers a historical examination of perfectionism, its political implications and transformations in German thought between 1650 and 1850. Douglas Moggach demonstrates how Kant's followers elaborated a new ethical-political approach, 'post-Kantian perfectionism', which, in the context of the French Revolution, promoted the conditions for free activity rather than state-directed happiness. Hegel, the Hegelian School, and Marx developed this approach further with reference to the historical process as the history of freedom. Highlighting the decisive importance of Leibniz for subsequent theorists of the state, society, and economy, Freedom and Perfection offers a new interpretation of important schools of modern thought and a vantage point for contemporary political debates.
In Attention to Virtues, Robert C. Roberts offers a view of moral philosophical inquiry reminiscent of the ancient Greek concern that philosophy improve a practitioner's life by improving her character. The book divides human virtues into three groups: virtues of caring (generosity and truthfulness, for example, are direct, while justice and the sense of duty are indirect), enkratic virtues (courage, self-control), and humility, which is in a class by itself. The virtues are individuated by their conceptual structure, which Roberts calls their 'grammar.' Well-illustrated accounts of generosity, gratitude, compassion, forgivingness, truthfulness, patience, courage, justice, and a sense of duty relate such traits to human concerns and the emotions that express them in the circumstances of life. The book provides a comprehensive account of excellent moral character, and yet treats each virtue in enough detail to bring it to life.
We are, says Nietzsche, often unknown to ourselves. Most recent studies of Nietzsche's works focus on our reactions to conditions of self-estrangement, particularly nihilistic despair or decadence. Allison Merrick takes a different approach, focusing on what she argues is Nietzsche's greatest contribution to philosophical thought: the method of genealogy. While genealogical analysis is often understood as having vindicatory, subversive, or problematizing aims, Merrick emphasizes its emancipatory potential. Nietzsche's analysis reveals how our motivations and our feelings, our reflective thoughts and our judgments, are shaped by evaluative 'templates' of which we are often unaware and how these templates can be revealed, articulated, and contested. By uncovering and challenging these hidden frameworks, Nietzsche's genealogical approach aims to render us less obscure to ourselves, to liberate us from value systems that no longer serve our interests, and to demonstrate how we might become less prone to guilt and shame.
The philosophy of linguistics reflects on multiple scientific disciplines aimed at the understanding of one of the most fundamental aspects of human existence, our ability to produce and understand natural language. Linguistics, viewed as a science, has a long history but it was the advent of the formal (and computational) revolution in cognitive science that established the field as both scientifically and philosophically appealing. In this Element, the topic will be approached as a means for understanding larger issues in the philosophy of science more generally.