We investigate how conventional asset managers account for environmental, social, and governance factors in their investment process. We do so on the basis of an international survey among fund managers. We find that many conventional managers integrate responsible investing in their investment process. Furthermore, we find that ESG information in particular is being used for red flagging and to manage risk. We find that many conventional fund managers have already adopted features of responsible investing in the investment process. Furthermore, we (...) argue and show that ESG investing is highly similar to fundamental investing. We also reveal that there is a substantial difference in the ways in which U.S. and European asset managers view ESG. (shrink)

We investigate how conventional asset managers account for environmental, social, and governance factors in their investment process. We do so on the basis of an international survey among fund managers. We find that many conventional managers integrate responsible investing in their investment process. Furthermore, we find that ESG information in particular is being used for red flagging and to manage risk. We find that many conventional fund managers have already adopted features of responsible investing in the investment process. Furthermore, we (...) argue and show that ESG investing is highly similar to fundamental investing. We also reveal that there is a substantial difference in the ways in which U.S. and European asset managers view ESG. (shrink)

Examines both sides of this major dilemma, arguing that the conflict between science and theistic religion is actually superficial, and that at a deeper level they are in concord with each other.

This book, one of the first full-length studies of the modalities to emerge from the debate to which Saul Kripke, David Lewis, Ruth Marcus, and others are contributing, is an exploration and defense of the notion of modality de re, the idea that objects have both essential and accidental properties. Plantinga develops his argument by means of the notion of possible worlds and ranges over such key problems as the nature of essence, transworld identity, negative existential propositions, and the (...) existence of unactual objects in other possible worlds. He also applies his logical theories to the elucidation of two problems in the philosophy of religion: the problem of evil and the ontological argument. (shrink)

The energy domain is still dominated by equilibrium models that underestimate both the dangers and opportunities related to climate change. In reality, climate and energy systems contain tipping points, feedback loops, and exponential developments. This paper describes how to create realistic energy transition management models: quantitative models that can discover profitable pathways from fossil fuels to renewable energy. We review the literature regarding agent-based economics, disruptive innovation, and transition management and determine the following requirements. Actors must be detailed, heterogeneous, interacting, (...) learning, and strategizing. Technology should be represented as a detailed and heterogeneous portfolio that can develop in a bottom-up manner, using endogenous feedback loops. Assumptions about discount rates and the social cost of carbon should be configurable. The model should contain interactions between the global, national, local, and individual level. A review of modelling techniques shows that equilibrium models are unsuitable and that system dynamics and discrete event simulation are too limited. The agent-based approach is found to be uniquely suited for the complex adaptive sociotechnical systems that must be modelled. But the choice for agent-based models does not mean a rejection of other approaches because they can be accommodated within the agent-based framework. We conclude with practical guidelines. (shrink)

Strict finitism is the position that only those natural numbers exist that we can represent in practice. Michael Dummett, in a paper called Wang's Paradox, famously tried to show that strict finitism is an incoherent position. By using the Sorites paradox, he claimed that certain predicates the strict finitist is committed to are incoherent. More recently, Ofra Magidor objected to Dummett's claims, arguing that Dummett fails to show the incoherence of strict finitism. In this paper, I shall investigate whether Magidor (...) is successful in preventing Dummett from proving the incoherence of strict finitism. Though not all the counterarguments Magidor presents are successful, she does in the end manage to corner Dummett. There remains an opportunity for Dummett to insist on the incoherence of strict finitism, but this is a very small opening. The final conclusion of this paper is that Dummett cannot logically prove the incoherence of strict finitism, even though a limited chance for success remains. (shrink)

The problem of the time of a killing is often cited as providing grounds for rejecting the action identification thesis favoured by Anscombe and Davidson. In this paper I make three claims. First, I claim that this problem is a threat to the action identification thesis because of two assumptions the thesis makes: since the thesis takes actions to be a kind of doings, it has to assume that agents’ doings last as long as their actions and vice versa. Second, (...) I claim that not making both of these assumptions necessarily leads to another problem, the problem of the acting dead. This means that any theory of action has to choose its poison and face either one of these unresolved problems. Third, I claim that the solution to the problem of the time of a killing can be found by heeding linguistic arguments that ‘kill’ cannot mean ‘cause to die,’ as is commonly assumed, but instead has to have a more complex meaning. I discuss an alternative, more complex proposal and show how it allows us to keep the action identification thesis, fits colloquial usage of ‘kill’ and deals with the problem of the time of a killing. (shrink)

Artefacts can influence our actions in several ways. They can be instruments, enabling and facilitating actions, where their presence affects the number and quality of the options for action available to us. They can also influence our actions in a morally more salient way, where their presence changes the likelihood that we will actually perform certain actions. Both kinds of influences are closely related, yet accounts of how they work have been developed largely independently, within different conceptual frameworks and for (...) different purposes. In this paper I account for both kinds of influences within a single framework. Specifically, I develop a descriptive account of how the presence of artefacts affects what we actually do, which is based on a framework commonly used for normative investigations into how the presence of artefacts affects what we can do. This account describes the influence of artefacts on what we actually do in terms of the way facts about those artefacts alter our reasons for action. In developing this account, I will build on Dancy’s (2000a) account of practical reasoning. I will compare my account with two alternatives, those of Latour and Verbeek, and show how my account suggests a specification of their respective key concepts of prescription and invitation. Furthermore, I argue that my account helps us in analysing why the presence of artefacts sometimes fails to influence our actions, contrary to designer expectations or intentions. (shrink)

The human enhancement debate typically centres on moral issues regarding changes in human nature, not on the means for these changes. We argue that one cannot grasp what is morally salient about human enhancement without understanding how technologies affect human action and practical reasoning. We present a minimalist conception of human agents as bounded practical reasoners. Then, we categorise different effects of technologies on our possibilities for action and our evaluation of these possibilities. For each, we discuss whether enhancement technologies (...) have morally salient effects; which technologies show these effects; and whether these differ significantly from those of other, non-enhancement technologies. We conclude that enhancement technologies are morally salient in several respects, that not all enhancement technologies share all those morally salient respects, and that continuities with traditional technologies may be found in all morally salient respects. (shrink)

This chapter focuses on an explanation of the neglect of investigating and understanding emotional response to films. It argues that the kind of emotional experience a film offers is a proper target of ideological investigation. This chapter aims to suggest how emotions should be understood in ideological criticism. There is characterization of spectator emotion with a view toward conceptual clarification. This chapter examines two families of screen emotions: sentiment and sentimentality, and the emotions which accompany screen violence. Drawing on work (...) in both cognitive science and recent philosophy of mind, the chapter argues that a cognitive approach to the emotions offers a way of taking the role of emotions more seriously than it has been taken in most contemporary film theory. The chapter's usage of ‘cognitivism’ is distinctive by virtue of its challenge to the traditional distinction between reason and passion. (shrink)

In this companion volume to Warrant: The Current Debate, Plantinga develops an original approach to the question of epistemic warrant; that is what turns true belief into knowledge. He argues that what is crucial to warrant is the proper functioning of one's cognitive faculties in the right kind of cognitive environment.

These essays, dating from the late 1960's to the present, chronicle the development of Plantinga's thoughts about some of the most fundamental issues in metaphysics: what is the nature of abstract objects like possible worlds, properties, propositions, and such phenomena? Are there possible but non-actual objects? Can objects that do not exist exemplify properties? Plantinga gives thorough and penetrating answers to these and other questions.

Chapter 9 is the first of two chapters that apply the findings of the previous eight chapters of The Nature of Necessity to some traditional problems in natural theology. The Problem of Evil is the objection to theism that holds that the conjunction of the propositions, God is omnipotent, omniscient, and wholly good and There is evil in the world, is necessarily false. The Free Will Defense is an effort to show the two propositions are compatible, and in the process (...) of the defence, I use the concept of transworld depravity. I then prove that the possibility that every essence suffers from such depravity entails that it is possible both that God is omnipotent, omniscient, and wholly good and that there is evil in the world. I conclude by addressing special problems caused by natural evil and by arguing that the Probabilistic Problem of Evil is unsuccessful. (shrink)

Chapter 6 is an attempt to show that the Theory of Worldbound Individuals —i.e. the theory that any object exists in exactly one possible world—is false, and that there's no good reason to deny that objects exist in more than one world. First, arguments that attempt to show that a denial of TWI entails a contradiction fail, and the so‐called Problem of Transworld Identity is no problem at all. Second, TWI should be rejected because it entails that all of an (...) object's properties are essential to it. The defender of TWI may attempt to defend his view by adopting Counterpart Theory. I conclude by arguing that the Counterpart Theory is both semantically and metaphysically inadequate. (shrink)

This is the third volume in Alvin Plantinga's trilogy on the notion of warrant, which he defines as that which distinguishes knowledge from true belief. In this volume, Plantinga examines warrant's role in theistic belief, tackling the questions of whether it is rational, reasonable, justifiable, and warranted to accept Christian belief and whether there is something epistemically unacceptable in doing so. He contends that Christian beliefs are warranted to the extent that they are formed by properly functioning cognitive (...) faculties, thus, insofar as they are warranted, Christian beliefs are knowledge if they are true. (shrink)

In Ch.10, I apply the previous chapters’ account of modality to the Ontological Argument for the existence of God. I begin the chapter by attempting to develop a sound version of the Ontological Argument based on the work of St. Anselm. I conclude that this argument fails, as does a more recent attempt by Charles Hartshorne and Norman Malcolm. I then give a modal version of the Ontological Argument that is sound and is based on the claim that the property (...) of unsurpassable greatness is possibly exemplified. I grant that this premise is not likely to be accepted by those who do not already hold that the property is actually exemplified, but I argue that it is still rational to accept the premise. (shrink)

I discuss three objections to essentialism. The first objection is from Gilbert Harman, who claims that because numbers can be identified or reduced to sets it follows that numbers cannot have essential properties. In the second objection, William Kneale argues for the conclusion that objects have essential properties only relative to a certain way of specifying or selecting the object. Kneale's argument suffers from a de re/de dicto confusion and the disambiguated reading of his argument is unsound. The third objection, (...) Quine's mathematical cyclist, contains a similar confusion. (shrink)

I explain modality de re in terms of modality de dicto because there are those who feel that modality de dicto is easier to understand. I argue that the de dicto properties of what I call the kernel proposition can indicate whether x has P essentially. I then provide directions on how to determine the kernel proposition for an object x and a property P. I conclude by addressing some objections. In particular, I argue that my account is not circular (...) despite its reliance on proper names. (shrink)

Chapter 7 explores the question: Are there or could there be, possible but non‐existent objects? In the first half of the chapter, I critically assess the claim that an applied semantics for modal logic commits us to the claim that there are non‐existent possible objects. I conclude that it does commit us to there being some possible world distinct from the actual world that contains some object distinct from anything that exists in the actual world; but it does not, however, (...) commit us to the claim that there really are some things that do not exist. In the second half of the chapter, I develop a historically based argument for the conclusion that there are non‐existent possible objects, which I call the Classical Argument. Importantly, the Classical Argument presupposes that singular negative existentials are possible. I end the chapter by showing that certain objections to the possibility of singular negative existentials fail, and that such existentials are indeed possible. (shrink)

Chapter 7 concluded with the claim that the Classical Argument for possible non‐existent objects depends on both the possibility of singular negative existentials and the Ontological Principle. The Ontological Principle is the principle that any world in which a singular proposition is true is one in which there is such a thing as its subject, or in which its subject has being if not existence. In this chapter, I show that the Ontological Principle is false and that whatever plausibility it (...) enjoys is explained by the truth of a similar principle, namely, the Restricted Ontological Principle. Thus, the Classical Argument fails. Moreover, I give an account of how fictional names function in order to show that statements about fictional subjects, for example, ‘Othello is a Moor’, do not express predicative singular propositions. (shrink)

I clarify the notion of necessity that I will be examining in the book. In the first section, I claim that the relevant notion of necessity is ‘broad logical necessity’, which I distinguish from causal necessity, unrevisability and a proposition being self‐evident or a priori. In the second section, I distinguish between modality de dicto and modality de re. An assertion of modality de dicto predicates a modal property of another dictum or proposition, while a claim of modality de re (...) asserts of an object that it possess a property either essentially or contingently. I conclude by examining the use of the de dicto/de re distinction in the works of Aristotle, St. Thomas Aquinas, G.E. Moore, and Norman Malcolm. (shrink)

I argue that each object has many essences. A property E is an essence of object x if and only if E is essential to x and in every possible world everything distinct from x has the complement of E essentially. I then elaborate on the nature of essences and examine the relationship between essences and proper names. My view is that John Stuart Mill was mistaken in his belief that proper names do not express properties. In fact, proper names (...) express essences and I make use of this fact in addressing the famous problem of Hesperus and Phosphorus. (shrink)

I begin by introducing the ideas of possible worlds, books on worlds, and essential properties. A possible world is a broadly logically possible state of affairs that is maximal. Furthermore, for any possible world W and proposition p, let the book on W be the set S of propositions such that p is a member of S if W entails p. Finally, an object x has property P essentially if and only if x has P and has it in every (...) world in which x exists. I use the above three concepts to give a sound argument for the conclusion that human persons are essentially immaterial. (shrink)

Plantinga examines the nature of epistemic warrant; whatever it is that when added to true belief yields knowledge. This volume surveys current contributions to the debate and paves the way for his owm positive proposal in Warrant and Proper Function.

Ateistler, kötülük probleminin Tanrı’nın varlığı aleyhine en güçlü argüman olduğu konusunda hâlâ ısrarcılar. Felsefe tarihine baktığımızda da Epikuros’tan Hume’a ve yakın dönemde Mackie’ye kadar uzanan bir yelpazede çeşitli düşünürler tarafından bu konuda birçok eleştirinin dile getirildiğini görmek mümkün. Plantinga bu çalışmasında felsefe tarihinin en köklü sorunlarından biri olan ‘Tanrı’nın varlığı sorusu’nu cevaplamaya çalışmakla kalmayıp felsefi bir yöntem ve soruşturmanın nasıl olması gerektiği konusunda muhteşem bir örnek de sunmaktadır. Plantinga, bu kitabıyla bizi, felsefe tarihinin en temel ilkelerinden birini hatırlamaya (...) çağırıyor: var olanın ardındakini anlamaya çalışmak. (shrink)

This book discusses and exemplifies the philosophy of religion, or philosophical reflection on central themes of religion.

Sets of contingent objects, perhaps, are as contingent as their members; but properties, propositions, numbers and states of affairs, it seems, are objects whose non-existence is quite impossible. If so, however, how are they related to God? Suppose God has a nature: a property he has essentially that includes each property essential to him. Does God have a nature? And if he does, is there a conflict between God's sovereignty and his having a nature? How is God related to such (...) abstract objects as properties and propositions? These are the questions I want to explore. - Introduction. (shrink)

An enlightening discussion that will motivate students to think critically, the book opens with Plantinga's assertion that Christianity is compatible with evolutionary theory because Christians believe that God created the living world, and it is entirely possible that God did so by using a process of evolution.

Can belief in God be rationally justified? Reviewing in detail traditional and modern arguments for and against the existence of God, Professor Plantinga concludes that they must all be judged unsuccessful. He then turns to the related philosophical problem of the existence of other minds, and defends the so-called analogical argument against current criticisms. He goes on to show, however, that although this argument affords us the best reasons we have for belief in other minds, it finally succumbs to (...) the same malady that afflicts the teleological argument of God. (shrink)

A collection of essays by contemporary Calvinist philosophers of religion that examine the epistemology of religious belief between Reformed and Roman Catholic philosophers.

Is belief in God epistemically justified? That's the question at the heart of this volume in the Great Debates in Philosophy series, with Alvin Plantinga and Michael Tooley each addressing this fundamental question with distinctive arguments from opposing perspectives. The first half of the book contains each philosopher's explanation of his particular view; the second half allows them to directly respond to each other's arguments, in a lively and engaging conversation Offers the reader a one of a kind, interactive (...) discussion Forms part of the acclaimed Great Debates in Philosophy series. (shrink)

In Part I, I present two traditional arguments for the incompatibility of divine foreknowledge with human freedom; the first of these is clearly fallacious; but the second, the argument from the necessity of the past, is much stronger. In the second section I explain and partly endorse Ockham’s response to the second argument: that only propositions strictly about the past are accidentally necessary, and past propositions about God’s knowledge of the future are not strictly about the past. In the third (...) part I point out some startling implications of Ockham’s way out; and finally in part IV I offer an account of accidental necessity according to which propositions about the past are accidentally necessary if and only if they are strictly about the past. (shrink)