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In this book, Eli Hirsch focuses on identity through time, first with respect to ordinary bodies, then underlying matter, and eventually persons. These are linked at various points with other aspects of identity, such as the spatial unity of things, the unity of kinds, and the unity of groups. He investigates how our identity concept ordinarily operates in these respects. He also asks why this concept is so cental to our thinking and whether we can justify seeing the world in terms of such a concept. This is the revised and updated edition of a hardback published in 1982.
In this book, Theodore Scaltsas brings the insights of contemporary philosophy to bear on a classic problem in metaphysics that stems from Aristotle's theory of substance. Scaltsas provides an analysis of the enigmatic notions of potentiality and actuality, which he uses to explain Aristotle's substantial holism by showing how the concrete and the abstract parts of a substance form a dynamic, diachronic whole.
Presupposing no familiarity with the technical concepts of either philosophy or computing, this clear introduction reviews the progress made in AI since the inception of the field in 1956. Copeland goes on to analyze what those working in AI must achieve before they can claim to have built a thinking machine and appraises their prospects of succeeding. There are clear introductions to connectionism and to the language of thought hypothesis which weave together material from philosophy, artificial intelligence and neuroscience. John Searle's attacks on AI and cognitive science are countered and close attention is given to foundational issues, including the nature of computation, Turing Machines, the Church-Turing Thesis and the difference between classical symbol processing and parallel distributed processing. The book also explores the possibility of machines having free will and consciousness and concludes with a discussion of in what sense the human brain may be a computer.
Commercial Practice is the work done for the earning, acquisition, and ownership of existence and within existence! What one acquires, the one is said to own, resulting in the application of ownership to anything at all acquirable, including the slave; however, the slave is held in possession disowned and hence cannot be said to be owned! We cannot accurately say that one owns a slave nor that a slave has owner, when the slave is held disowned! The disowned thing has no owner. The application of ownership to the slave has brought difficulty in telling the relationship between parent and child, husband and wife, employer and employee, and citizen and state, for instance, as a person being owned sounds as the person being a slave. We have redeemed the reality of ownership. There are things one can own and things one cannot own although acquirable: therefore, there are things one has the Right to acquire and things one has no Right to acquire. If you cannot own it and you acquire it then you have stolen it, rendering you a criminal, as theft is a crime! Learn Commercial Practice: it is the legitimate method of acquiring and possessing, and ownership.
In Plato on the Unity of the Virtues, Rod Jenks argues that while Plato makes several attempts to show how virtue is one, he deliberately fails to secure this because he thinks the way in which the virtues are both one and many is finally ineffable.