—John Stuart Mill

Just about any proponent of a rule-based theory of morality must eventually confront the question of how to resolve conflicts among the rules that the theory endorses. Is there a priority rule specifying which rules must yield to which, as in Rawls's lexical ordering of the first principle of his theory of justice over the second? Must the agent intuitively balance considerations, as in certain forms of intuitionist pluralism? Or might there be some other conflict-resolving provision? Brad Hooker, a defender of a rule-based theory of morality that he calls ‘rule-consequentialism,’ confronts this question about conflicts of rules in his recent book Ideal Code, Real World: A rule-Consequentialism Theory of Morality. In this paper, I examine Hooker's answer to this question, and I argue that his answer fails to solve a serious problem that arises from such conflicts.

In this paper I outline a role for mechanistic conceptions of organisms in ancient Greek natural philosophy, especially the study of organisms. By ‘mechanistic conceptions’ I mean the use of ideas and techniques drawn from the field of mechanics to investigate the natural world. ‘Mechanistic conceptions’ of organisms in ancient Greek philosophy, then, are those that draw on the ancient understanding of the field called ‘mechanics’ — hê mêchanikê technê—to investigate living things, rather than those bearing some perceived similarity to modern notions of ‘the mechanical.’ I have argued elsewhere that evidence of mechanistic conceptions of the natural world can be found, not only among seventeenth and eighteenth century ‘mechanical philosophers,’ but also—albeit in vestigial form — in some ancient Greek texts. Unfortunately, these reports are slight, often by detractors of this approach, and offer only clues as to the motivational context for employing these mechanical conceptions. Here, my purpose is to suggest what role they might have played in the history of natural philosophy.

Spinoza presents his ethics using a variety of terminologies. Propositions that are, or at least might be taken for, normative include only very few explicit guidelines for action. I will take this claim from Vp10s to be one such guideline:

Vp10s: So that we may always have this rule of reason ready when it is needed, we should think and meditate often about common human wrongs and how and in what way they may best be driven away by nobility.

Spinoza developed a highly interesting metaphysical theory of nature and individuality. In this paper, I endeavor to bring forward some ideas on how Spinozistic views on extended substance, physical world, and individuality can be approached using the concept of power as the basis of interpretation. Jonathan Bennett's ‘field metaphysical’ interpretation of Spinoza's doctrine of one extended substance has generated much discussion, and forms the other starting point of my paper. I believe that the field metaphysical interpretation enables one to deal with the central questions concerning physical individuation — individuality and the persistence of individual being — in a rather novel way. My main question is this: what follows if physical individuals are seen as parts of a unified field of extended power?

Angle Grinder Man removes wheel locks from cars in London. He is something of a folk hero, saving drivers from enormous parking and towing fines, and has succeeded thus far in eluding the authorities. In spite of his cape and lamé tights, he is no fiction; he's a real person. By contrast, Pegasus, Zeus and the like are fictions. None of them is real. In fact, not only is each of them different from the others, all differ from Angle Grinder Man. After all, Zeus throws thunderbolts but doesn't remove boots from cars; unlike Superman, Angle Grinder Man couldn't leap over a parked Mini, and all sightings suggest that he is a human being, not a horse.

What are the meanings of empty names such as ‘Vulcan,’ ‘Pegasus,’ and ‘Santa Claus’ in such sentences as ‘Vulcan is the tenth planet,’ ‘Pegasus flies,’ and especially ‘Santa Claus does not exist’?

Our view, developed in Adams et al. (1992, 1994, 1997, 2004), consists of a direct-reference account of the meaning of empty names in combination with a pragmatic-implicature account of why we have certain intuitions that seem to conflict with a direct-reference account.