This classic work provides a comprehensive overview of intellectual philosophy, including ethics, logic, and metaphysics. Written by a respected scholar and educator, this book is an excellent resource for anyone interested in the history of philosophy. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Are intellectual property rights like other property rights? More and more of the world’s knowledge and information is under the control of intellectual property owners. What are the justifications for this? What are the implications for power and for justice of allowing this property form to range across social life? Can we look to traditional property theory to supply the answers or do we need a new approach? Intellectual property rights relate to abstract objects - objects like algorithms and DNA sequences. The consequences of creating property rights in such objects are far reaching. A Philosophy of Intellectual Property argues that lying at the heart of intellectual property are duty-bearing privileges. We should adopt an instrumentalist approach to intellectual property and reject a proprietarian approach - an approach which emphasizes the connection between labour and property rights. The analysis draws on the history of intellectual property, legal materials, the work of Grotius, Pufendorf, Locke, Marx and Hegel, as well as economic, sociological and legal theory. The book is designed to be accessible to specialists in a number of fields as well as students. It will interest philosophers, political scientists, economists, legal scholars as well as those professionals concerned with policy issues raised by modern technologies and the information society.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1847 edition. Excerpt: ... chapter xix. the intelligence of man, as distinguished from that of the brute. It has been very common with philosophers to represent all created existences, from the highest Intelligences in heaven to the crude forms of matter, as successive links in one great chain, each link in the chain, commencing with the lowest, differing mainly in degree from that which immediately succeeds it. The highest forms of brute, and the lowest of rational Intelligence, for example, differ, it is asserted, not in kind, but only in degree. Of late, the reality of orders of existences, as successive links of a great chain, has come to be seriously doubted. The intelligence of man and the brute, it is said, differs not in degree, but in kind. If we conceive of the highest forms of brute intelligence increased to any degree whatever, as far as degree is concerned, still it makes no approach at all to real rationality. The different orders of brute instincts do constitute, it is thought, different links of one chain. Those of rational Intelligences constitute another and totally different chain, a chain none of the links of which are connected, in any form, with any of those of the other. This last is the opinion entertained by the author of this Treatise. I will now proceed to state the grounds of this opinion. I will introduce what I have to say upon this subject by two extracts, somewhat lengthy, from Coleridge. In the first, we have a classification of the different forms of brute Instinct; in the second, we are presented with two instances of Instinctive Intelligence, in their highest manifestations. Brute Instincts classified. I " It is evident that