Karl Pfeifer

Robert C. Roberts's suggestion that the conditions for laughter at humor (e.g. jokes) can best be captured with a notion of freshness, as opposed to surprise, is pursued. The relationship freshness has to setup and surprise is clarified, and the place of freshness within a larger system of structuring metaphors is alluded to. The question of whether freshness can also cover laughter at the nonhumorous (e.g. tickling) is then taken up, it being determined that such coverage is possible but uneven. However, once the phenomenon of laughter in the absence of feelings of amusement or similarly pleasant psychological states is considered, it is seen that freshness cannot underpin a comprehensive account of laughter. The notion of titillation is then proposed for this role.

This book is a general defence of Donald Davidson's and G.E.M. Anscombe's 'unifying' approach to the individuation of actions and other events against objections raised by Alvin I. Goldman and others. It is argued that, ironically, Goldman's rival 'multiplying' account is itself vulnerable to these objections, whereas Davidson's account survives them. Although claims that the unifier-multiplier dispute is not really substantive are shown to be unfounded, some room for limited agreement over the ontological status of events is indicated. Davidson's causal criterion of event identity is then defended against charges of triviality or inadequacy. It is concluded that Davidson's criterion is not primarily a criterion for arriving at particular judgments of individuation, but a metaphysical standard for the correctness of such judgments, however arrived at. Contents: Unifiers vs. Multipliers - Davidson's individuation of events - Goldman's act generation - causal, 'by'-relational, and temporal problems - ontology and event constituents - Davidson's causal criterion. This book is unique in providing a detailed survey and analysis of the recent unifier-multiplier dispute, and will be of interest to all researchers in action theory, as well as those working more broadly in metaphysics, philosophy of language, and philosophy of mind.

I suggest that the current interest in philosophical counseling is comparable to the situation in the Sixties when many philosophy graduates entertained false hopes of nonacademic philosophical employment. I describe my own experience as a welfare worker, in the course of which my philosophical training proved useful in various ways; I maintain, though, that there was nothing especially philosophical in this. I then consider some ways in which philosophical counseling might be distinctively philosophical. I conclude that philosophical training, as we know it, is in any case inadequate for philosophical counseling and would need to be supplemented by psychological and other training.

It is widely held that nothing is funny per se, but only funny relative to the subjective responses of some person or social group. However, I argue that this view does not square with our humor-appraisal discourse, whose intelligibility seems to require that funniness be an objective matter. I then sketch a "causal capacity" account of funniness which explains how such objectivity is possible. *** Nach einer weitverbreiteten Ansicht ist nichts witzig an sich, sondern nur witzig in bezug auf die subjektiven Reaktionen einer Person oder einer gesellschaftlichen Gruppe. Ich jedoch argumentiere dafür, daß diese Ansicht nicht damit in Einklang zu bringen ist, wie wir reden, wenn wir etwas als humorvoll oder als humorlos bewerten, Das Verständnis soIcher Diskurse scheint es zu erfordern, daß Witzigkeit eine objektive Angelegenheit ist. Im Anschluß daran skizziere ich einen Ansatz der "kausalen Fähigkeiten", der zu erklären vermag, wie eine solche Objektivität moglich ist.