The idea that there could be spatially extended mereological simples has recently been defended by a number of metaphysicians (Markosian 1998, 2004; Simons 2004; Parsons (2000) also takes the idea seriously). Peter Simons (2004) goes further, arguing not only that spatially extended mereological simples (henceforth just extended simples) are possible, but that it is more plausible that our world is composed of such simples, than that it is composed of either point-sized simples, or of atomless gunk. The difficulty for these (...) views lies in explaining why it is that the various sub-volumes of space occupied by such simples, are not occupied by proper parts of those simples. Intuitively at least, many of us find compelling the idea that spatially extended objects have proper parts at every sub-volume of the region they occupy. It seems that the defender of extended simples must reject a seemingly plausible claim, what Simons calls the geometric correspondence principle (GCP): that any (spatially) extended object has parts that correspond to the parts of the region that it occupies (Simons 2004: 371). We disagree. We think that GCP is a plausible principle. We also think it is plausible that our world is composed of extended simples. We reconcile these two notions by two means. On the one hand we pay closer attention to the physics of our world. On the other hand, we consider what happens when our concept of something—in this case space—contains elements not all of which are realized in anything, but instead key components are realized in different features of the world. (shrink)

This volume offers a collection of in-depth explorations of pragmatism as a framework for discussions in philosophy of science and metaphysics. Each chapter involves explicit reflection on what it means to be pragmatist, and how to use pragmatism as a guiding framework in addressing topics such as realism, unification, fundamentality, truth, laws, reduction, and more. -/- .

In his “Noesis and Logos in the Eleatic Trilogy, with a Focus on the Visitor’s Jokes at Statesman 266a-d,” Mitchell Miller explores the interplay of intuition and discourse in the Statesman. He prepares by considering the orienting provocations provided by Socrates’ refutations of the proposed definition of knowledge — namely, “true judgment and a logos” — in the closing pages of the Theaetetus, by the Eleatic Visitor’s obscure schematization at Sophist 253d-e of the kinds of eidetic field discerned by (...) dialectic, and by his discussion at Statesman 277a-278e of the use of paradigms. Miller then seeks to show how the Visitor’s odd medley of geometrical and Homeric jokes at Statesman 266a-d aims, in the language of the Seventh Letter, to “spark” an intuition of the nature of statesmanship, an intuition whose “self-nourishing” motivates the subsequent rejection of the initial definition of the statesman as shepherd of the human herd, the turn to the paradigm of the weaver, and the rejection of bifurcatory division in favor of the non-bifurcatory account of the kinds of art that function as the “limbs” of a well-formed city. (shrink)

At 435c-d and 504b ff., Socrates indicates that there is a "longer and fuller way" that one must take in order to get "the best possible view" of the soul and its virtues. But Plato does not have him take this "longer way." Instead Socrates restricts himself to an indirect indication of its goals by his images of sun, line, and cave and to a programmatic outline of its first phase, the five mathematical studies. Doesn't this pointed restraint function as (...) a provocation, moving us to want to begin the "longer way" and to make use of its conceptual resources to rethink Socrates' images? I begin by finding a double movement in the complex trajectory of the five studies: they both guide the soul in the "turn away from what is coming to be ... [to] what is" (518c) and, at the same time, lead the soul back, albeit in the medium of pure intelligibility, to the sensible world; for the pure figures and ratios that they disclose constitute the core structures of sensible things. I then draw on what Socrates says about geometry and harmonics to address three fundamental questions that he leaves open: the nature of the Good in its responsibility for truth and for the being of the forms; the relations of forms, mathematicals, and sensibles as these are disclosed by dialectic; and the bearing of the philosopher's discovery of the Good on his disposition towards his community and the task of ruling. I close by marking six sets of further questions that these reflections bequeath for dialogues to come. (shrink)

At Republic 435c-d and again at 504b-e, Plato has Socrates object to the city/soul analogy and declare that a “longer way” is necessary for gaining a more “exact grasp” of the soul. I argue that it is in the Philebus, in Socrates’ presentation of the “god-given” method of dialectic and in his distinctions of the kinds of pleasure and knowledge, that Plato offers the resources for reaching this alternative account. To show this, I explore (1) the limitations of the tripartition (...) of the soul that Socrates’ own objections in the Republic suggest, (2) the route of the “longer way” through the Eleatic dialogues to the Philebus, (3) the procedures that constitute the “god-given” method and the structure of the eidetic field it discloses, and (4) the resources that, considered in light of the method, Socrates’ distinctions of the kinds of pleasure and knowledge provide for the more “exact grasp” of the soul. (shrink)

The debate about how to interpret Foucault’s writings on neoliberalism has been going on for a while now: where some see in The Birth of Biopolitics a devastating critique of neoliberal reason, others see a laudatory exposition. Mitchell Dean and Daniel Zamora’s recent book The Last Man Takes LSD: Foucault and the End of Revolution is the newest contribution to this dispute. In it, the two authors rearticulate in book-length the position they have previously defended in several articles and (...) book chapters: that Foucault was enticed by neoliberal thought and that his reading of Gary Becker and others significantly affected the intellectual trajectory of his later years. While the arguments about what Foucault really thought of neoliberalism are central to the book – and many will no doubt find fault with its interpretation of Foucault in this regard – I set the somewhat tired exegetical debates aside for the purposes of this review. Instead, I focus on the book’s, in my opinion, more interesting project of analysing the broader relations between neoliberalism, Foucauldian thought and Left politics. Despite being a well-written and in many places highly interesting and worthwhile book, it ultimately falls short of a compelling analysis in this regard. (shrink)

The Dead Past Growing Block theory of time—DPGB-theory—is the metaphysical view that the past and the present tenselessly exist, whereas the future does not, and that only the present hosts mentality, whereas the past lacks it and is, in this sense, dead. One main reason in favour of this view is that it is immune to the now-now objection or epistemic objection (which aims at undermining the certainty, within an A-theoretical universe, of being currently experiencing the objective present time). In (...) this paper, I examine the additional arguments offered by P. Forrest and G. A. Forbes to back the DPGB-theory and show that they do not work. I also examine a proposal to rescue the DPGB-theory suggested by an anonymous reviewer for this journal and argue that it does not work either. Moreover, in line with D. Braddon-Mitchell and against Forbes, I argue that the DPGB-theory is indeed committed to the existence of zombies in the past. Being ad hoc and burdened by a very odd and counterintuitive ontological commitment, the DPGB-theory turns out to be rather unpalatable. (shrink)

Lawrence Kohlberg's Approach to Moral Education presents what the late Lawrence Kohlberg regarded as the definitive statement of his educational theory. Addressing the sociology and social psychology of schooling, the authors propose that school culture become the center of moral education and research. They discuss how schools can develop as just and cohesive communities by involving students in democracy, and they focus on the moral decisions teachers and students face as they democratically resolve problems. As the authors put it: "...we (...) propose an educational renewal of our democratic society.... We have attempted to establish schools that do more than just teach about democratic citizenship, that are themselves democratic societies.". (shrink)

In earlier work, I predicted that we would probably not be able to determine the colors of the dinosaurs. I lost this epistemic bet against science in dramatic fashion when scientists discovered that it is possible to draw inferences about dinosaur coloration based on the microstructure of fossil feathers (Vinther et al., 2008). This paper is an exercise in philosophical error analysis. I examine this episode with two questions in mind. First, does this case lend any support to epistemic optimism (...) about historical science? Second, under what conditions is it rational to make predictions about what questions scientists will or will not be able answer? In reply to the first question, I argue that the recent work on the colors of the dinosaurs matters less to the debate about the epistemology of historical science than it might seem. In reply to the second question, I argue that it is difficult to specify a policy that would rule out the failed bet without also being too conservative. (shrink)

The Parmenides is arguably the pivotal text for understanding the Platonic corpus as a whole. I offer a critical analysis that takes as its key the closely constructed dramatic context and mimetic irony of the dialogue. Read with these in view, the contradictory characterizations of the "one" in the hypotheses dissolve and reform as stages in a systematic response to the objections that Parmenides earlier posed to the young Socrates' notions of forms and participation, potentially liberating Socrates from his dependence (...) on sensible simile and yielding a distinctively conceptual articulation of the difference and relation of forms and their sensible participants. The dialogue as a whole thereby functions as the means for the "conversion" of the soul to eidetic being for which Plato has the elder Socrates call in Republic VII. (shrink)

European Journal of Philosophy, Volume 30, Issue 1, Page 307-325, March 2022.

At Sophist 253d-e the Eleatic Visitor offers a notoriously obscure description of the fields of one-and-many that the dialectician “adequately discerns.” Against the readings of Stenzel, Cornford, Sayre, and Gomez-Lobo, I propose an interpretation of that passage that takes into account the trilogy of Theaetetus-Sophist-Statesman as its context. The key steps are to respond to the irony of Socrates’ refutations at the end of the Theaetetus by reinterpreting the last two senses of logos as directed to forms and to recognize (...) their correlation with the two different modes of diairesis practiced by the Eleatic Visitor. These steps position us to recognize in the Visitor’s remarks at Sophist 253d-e a schematic description of the two kinds of eidetic field that the two modes of diairesis trace. (shrink)

The notion of function is indispensable to our understanding of distinctions such as that between being broken and being in working order (for artifacts) and between being diseased and being healthy (for organisms). A clear account of the ontology of functions and functioning is thus an important desideratum for any top-level ontology intended for application to domains such as engineering or medicine. The benefit of using top-level ontologies in applied ontology can only be realized when each of the categories identified (...) and defined by a top-level ontology is integrated with the others in a coherent fashion. Basic Formal Ontology (BFO) has from the beginning included function as one of its categories, exploiting a version of the etiological account of function that is framed at a level of generality sufficient to accommodate both biological and artifactual functions. This account has been subjected to a series of criticisms and refinements. We here articulate BFO’s account of function, provide some reasons for favoring it over competing views, and defend it against objections. (shrink)

This paper endeavors to understand the research landscape of finance research in Vietnam during the period 2008 to 2020 and predict the key defining future research directions. Using the comprehensive database of Vietnam’s international publications in social sciences and humanities, we extract a dataset of 314 papers on finance topics in Vietnam from 2008 to 2020. Then, we apply a systematic approach to analyze four important themes: Structural issues, Banking system, Firm issues, and Financial psychology and behavior. Overall, there have (...) been three noticeable trends within finance research in Vietnam: (1) assessment of financial policies or financial regulation, (2) deciphering the correlates of firms’ financial performances, and (3) opportunities and challenges in adopting innovations and ideas from foreign financial market systems. Our analysis identifies several fertile areas for future research, including financial market analysis in the post-COVID-19 eras, fintech, and green finance. (shrink)

Shaun Nichols has recently argued that while the folk notion of free will is associated with error, a question still remains whether the concept of free will should be eliminated or preserved. He maintains that like other eliminativist arguments in philosophy, arguments that free will is an illusion seem to depend on substantive assumptions about reference. According to free will eliminativists, people have deeply mistaken beliefs about free will and this entails that free will does not exist. However, an alternative (...) reaction is that free will does exist, we just have some deeply mistaken beliefs about it. According to Nichols, all such debates boil down to whether or not the erroneous folk term in question successfully refers or not. Since Nichols adopts the view that reference is systematically ambiguous, he maintains that in some contexts it’s appropriate to take a restrictivist view about whether a term embedded in a false theory refers, while in other contexts it’s appropriate to take a liberal view about whether a token of the very same term refers. This, according to Nichols, affords the possibility of saying that the sentence “free will exists” is false in some contexts and true in others. In this paper I argue that even if we grant Nichols his pluralistic approach to reference, there is still good reason to prefer eliminativism to preservationism with regard to free will. My argument focuses on one important difference between the concept of “free will” and other theoretical terms embedded in false theories—i.e., the role that the phenomenology of free agency plays in reference fixing. (shrink)

Future-bias is the preference, all else being equal, for negatively valenced events be located in the past rather than the future, and positively valenced ones to be located in the future rather than the past. Strong risk aversion is the preference to pay some cost to mitigate the badness of the worst outcome. People who are both strongly risk averse and future-biased can face a series of choices that will guarantee them more pain, for no compensating benefit: they will be (...) pain pumped. Thus, combining these preferences is rationally impermissible. Dougherty (2011) argues that this gives us reason to think that future-bias is rationally impermissible. This argument, and a similar one presented by Greene and Sullivan (2015), relies on the idea that if several preferences are not rationally combinable, then in the absence of some explanation of why they are not combinable, we should conclude that (at least) one of them is rationally impermissible. We take up this question by, inter alia, reflecting on the empirical results of a study we ran that probes people’s risk averse and future-biased preferences. We argue that the data, in conjunction with other considerations, suggests that we should not infer from the irrationality of the combination of these preferences to the irrationality of one of the preferences singly. We also argue that given the descriptive data about these preferences, there is no reason to think that, if one of them is rationally impermissible, then it is future-bias. (shrink)

Tracking theories see knowledge as a relation between a subject’s belief and the truth, where the former is responsive to the latter. This relationship involves causation in virtue of a sensitivity condition, which is constrained by an adherence condition. The result is what I call a stable causal relationship between a fact and a subject’s belief in that fact. I argue that when we apprehend the precise role of causation in the theory, previously obscured problems pour out. This paper presents (...) thirteen distinct and original counterexamples to Nozick’s tracking theory—many of which also constitute problems for more recent tracking theories. I begin by discussing how tracking relates to causation: Nozick invokes causation through conditions similar to those of Lewisian causal dependence. As a result, when causal dependence is not necessary for causation, Nozick fails to identify knowledge. I then address the inability of causation to capture epistemically important concepts, such as justification and truth. I conclude by discussing the underlying asymmetries between causation and knowledge that undermine any attempt to reduce knowledge to a purely metaphysical relation. (shrink)

This paper first demonstrates that recognition of the diversity of ways that emotional responses modulate ongoing attention generates what I call the puzzle of emotional attention, which turns on recognising that distinct emotions (e.g., fear, happiness, disgust, admiration etc.) have different attentional profiles. The puzzle concerns why this is the case, such that a solution consists in explaining why distinct emotions have the distinct attentional profiles they do. It then provides an account of the functional roles of different emotions, as (...) tied to their evaluative themes, which explains and further elucidates the distinctive attentional profiles of different emotions, so solving the puzzle of emotional attention. Following that, it outlines how such attentional profiles are reflected in the character of emotional experience and its attentional phenomenology. The resulting picture is a more detailed account of the connections between emotion and attention than is currently on offer in the philosophical literature. (shrink)

Davis called for “extreme caution” in the use of non-invasive brain stimulation to treat neurological disorders in children, due to gaps in scientific knowledge. We are sympathetic to his position. However, we must also address the ethical implications of applying this technology to minors. Compensatory trade-offs associated with NIBS present a challenge to its use in children, insofar as these trade-offs have the effect of limiting the child’s future options. The distinction between treatment and enhancement has some normative force here. (...) As the intervention moves away from being a treatment toward being an enhancement—and thus toward a more uncertain weighing of the benefits, risks, and costs—considerations of the child’s best interests diminish, and the need to protect the child’s autonomy looms larger. NIBS for enhancement involving trade-offs should therefore be delayed, if possible, until the child reaches a state of maturity and can make an informed, personal decision. NIBS for treatment, by contrast, is permissible insofar as it can be shown to be at least as safe and effective as currently approved treatments, which are themselves justified on a best interests standard. (shrink)

Despite the growth in research in philosophy of religion over the past several decades, recent years have seen a number of critical studies of this subfield in an effort to redirect the methods and topics of inquiry. This article argues that in addition to problems of religious parochialism described by critics such as Wesley Wildman, the subfield is facing a problem of relevance. In responding to this problem, it suggests that philosophers of religion should do three things: first, be critically (...) self-aware about their aims of inquiry; second, investigate concepts used by other philosophers, scientists, and religious studies scholars to identify and dispel confusion about religions; and third, following the model of applied ethics, work to clarify concepts and advance arguments of contemporary practical urgency. (shrink)

This article responds to two arguments against ‘Epistemic Perceptualism’, the view that emotional experiences, as involving a perception of value, can constitute reasons for evaluative belief. It first provides a basic account of emotional experience, and then introduces concepts relevant to the epistemology of emotional experience, such as the nature of a reason for belief, non-inferentiality, and prima facie vs. conclusive reasons, which allow for the clarification of Epistemic Perceptualism in terms of the Perceptual Justificatory View. It then challenges two (...) arguments which purport to show that emotional experience is not a source of reasons for evaluative belief. The first argument claims that because normative why-questions are always appropriate in the case of emotions, then emotions can never be conclusive reasons for corresponding evaluative beliefs. The second purports to show that appeal to emotional experience as a source of reasons for evaluative beliefs renders emotions problematically self-justifying, and since emotions cannot be self-justifying, they cannot provide any sort of reason for corresponding evaluative beliefs. This article responds to these arguments, and in doing so shows there is still much to be learned about the epistemology of emotional experience by drawing analogies with perceptual experience. (shrink)

“Love hurts”—as the saying goes—and a certain amount of pain and difficulty in intimate relationships is unavoidable. Sometimes it may even be beneficial, since adversity can lead to personal growth, self-discovery, and a range of other components of a life well-lived. But other times, love can be downright dangerous. It may bind a spouse to her domestic abuser, draw an unscrupulous adult toward sexual involvement with a child, put someone under the insidious spell of a cult leader, and even inspire (...) jealousy-fueled homicide. How might these perilous devotions be diminished? The ancients thought that treatments such as phlebotomy, exercise, or bloodletting could “cure” an individual of love. But modern neuroscience and emerging developments in psychopharmacology open up a range of possible interventions that might actually work. These developments raise profound moral questions about the potential uses—and misuses—of such anti-love biotechnology. In this article, we describe a number of prospective love-diminishing interventions, and offer a preliminary ethical framework for dealing with them responsibly should they arise. (shrink)

The scientific realism debate has now reached an entirely new level of sophistication. Faced with increasingly focused challenges, epistemic scientific realists have appropriately revised their basic meta-hypothesis that successful scientific theories are approximately true: they have emphasized criteria that render realism far more selective and, so, plausible. As a framework for discussion, I use what I take to be the most influential current variant of selective epistemic realism, deployment realism. Toward the identification of new case studies that challenge this form (...) of realism, I break away from the standard list and look to the history of celestial mechanics, with an emphasis on twentieth century advances. I then articulate two purely deductive arguments that, I argue, properly capture the historical threat to realism. I contend that both the content and form of these novel challenges seriously threaten selective epistemic realism. I conclude on a positive note, however, arguing for selective realism at a higher level. Even in the face of threats to its epistemic tenet, scientific realism need not be rejected outright: concern with belief can be bracketed while nonetheless advocating core realist tenets. I show that, in contrast with epistemic deployment realism, a purely axiological scientific realism can account for key scientific practices made salient in my twentieth century case studies. And embracing the realists favored account of inference, inference to the best explanation, while pointing to a set of the most promising alternative selective realist meta-hypothesis, I show how testing the latter can be immensely valuable to our understanding of science. (shrink)

This paper aims to provide an overview of the conceptual terrain of what we call conative accounts of personal identity. These are views according to which the same-person relation in some sense depends on a range of broadly conative phenomena, especially desires, behaviours and conventions. We distinguish views along three dimensions: what role the conations play, what kinds of conations play that role, and whether the conations that play that role are public or private. We then offer a more detailed (...) consideration of direct private conativism—the version of conativism that we favour—before considering how conativists ought respond to a general worry, according to which any conativist view will lead us to be radically pluralist about persons. (shrink)

G. A. Cohen conceptualizes socialism as luck egalitarianism constrained by a community principle. The latter mitigates certain inequalities to achieve a shared common life. This article explores the plausibility of the community constraint on inequality in light of two related problems. First, if it is voluntary, it fails as a response to “the abandonment objection” to luck egalitarianism, as it would not guarantee imprudent people sufficient resources to avoid deprivation and to function as equal citizens in a democratic society. Contra (...) Cohenite socialism, this appears unjust. Second, if it is instead enforced, coercive equalization beyond sufficiency-constrained luck egalitarianism, which is possibly necessary to achieve a shared common life, seems to require unjustified restrictions on liberty. I therefore argue that the constraint is most plausibly specified as requiring enforcement of sufficiency and only voluntary equalization thereafter. I also note, skeptically, why this constraint might be morally preferable to a purely sufficientarian alternative. (shrink)

What are the effects of circumcision on sexual function and experience? And what does sex—in the sense related to gender—have to do with the ethics of circumcision? Jacobs and Arora (2015) give short shrift to the first of these questions; and they do not seem to have considered the second. In this commentary, I explore the relationship between sex (in both senses) and infant male circumcision, and draw some conclusions about the ongoing debate regarding this controversial practice.

Metaphysics is largely an a priori business, albeit a business that is sensitive to the findings of the physical sciences. But sometimes what the physical sciences tell us about our own world underdetermines what we should think about the metaphysics of how things actually are, and even how they could be. This chapter has two aims. The first is to defend a particular conception of the methodology of a priori metaphysics by, in part, exemplifying that methodology and revealing its results. (...) The second is to present a new account of holes. These two aims dovetail nicely. We are independently interested in providing a better analysis of the concept <hole> that yields a more plausible metaphysical story about holes. But focusing on holes is also a good way to explore the methodology we endorse: for this is an area of metaphysics that is sufficiently self-contained and narrow in focus that it provides a manageable case study, while at the same time raising interesting and deep issues about the nature of space. Ultimately we defend a new, functionalist, analysis of holes, which, unlike its rivals, neither misidentifies nor renders us implausibly eliminativist about holes under various different metaphysical suppositions about the nature of space. In the process, we set out the complex relations between the intension of “hole,” and its extension at various worlds under different suppositions about the nature of space. In explicating these relations our account exemplifies what we take to be the core methodology in a priori metaphysics. (shrink)

According to the Self-Location Thesis, certain types of visual experiences have self-locating and so first-person, spatial contents. Such self-locating contents are typically specified in relational egocentric terms. So understood, visual experiences provide support for the claim that there is a kind of self-consciousness found in experiential states. This paper critically examines the Self-Location Thesis with respect to dynamic-reflexive visual experiences, which involve the movement of an object toward the location of the perceiving subject. The main aim of this paper is (...) to offer an alternative interpretation of these cases which resists attributing them self-locating content, arguing for a replacement of the de se component with a non-conceptual equivalent of the indexical ‘here’. In its final section, the paper also considers an extension of the h-replacement account to cases of visual kinesthesis. (shrink)

This article offers an account of moods as distinctive kinds of personal level affective-evaluative states, which are both intentional and rationally intelligible in specific ways. The account contrasts with those who claim moods are non-intentional, and so also arational. Section 1 provides a conception of intentionality and distinguishes moods, as occurrent experiential states, from other states in the affective domain. Section 2 argues moods target the subject’s total environment presented in a specific evaluative light through felt valenced attitudes (the Mood-Intentionality (...) thesis). Section 3 argues some moods are experienced as rationally intelligible responses, and so epistemically appropriate, to the way ‘the world’ presents itself (the Mood-Intelligibility thesis). Finally, section 4 discusses the epistemology of moods. (shrink)

Emotion theory includes attempts to reduce or assimilate emotions to states such as bodily feelings, beliefs-desire combinations, and evaluative judgements. Resistance to such approaches is motivated by the claim that emotions possess a sui generis phenomenology. Uriah Kriegel defends a new form of emotion reductivism which avoids positing irreducible emotional phenomenology by specifying emotions’ phenomenal character in terms of a combination of other phenomenologies. This article argues Kriegel’s approach, and similar proposals, are unsuccessful, since typical emotional experiences are constituted by (...) sui generis feelings towards value. (shrink)

A number of recent theories of quantum gravity lack a one-dimensional structure of ordered temporal instants. Instead, according to many of these views, our world is either best represented as a single three-dimensional object, or as a configuration space composed of such three-dimensional objects, none of which bear temporal relations to one another. Such theories will be empirically self-refuting unless they can accommodate the existence of conscious beings capable of representation. For if representation itself is impossible in a timeless world, (...) then no being in such a world could entertain the thought that a timeless theory is true, let alone believe such a theory or rationally believe it. This paper investigates the options for understanding representation in a three-dimensional, timeless, world. Ultimately it concludes that the only viable option is one according to which representation is taken to be deeply non-naturalistic. Ironically then we are left with two seemingly very unattractive options. Either a very naturalistic motivation—taking seriously a live view in fundamental physics—leads us to a very non-naturalistic view of the mental, or else views in the philosophy of mind partly dictate what is an acceptable theory in physics. (shrink)

Attributions of omnipresence, most familiar within the philosophy of religion, typically take the omnipresence of an entity to either consist in that entity's occupation of certain regions or be dependent upon other of that entity's attributes, such as omnipotence or omniscience. This paper defends an alternative conception of omnipresence that is independent of other purported divine attributes and dispenses with occupation. The resulting view repurposes the metaphysics of necessitism and permanentism, taking omnipresent entities to be those entities that exist at (...) all regions. This view is then shown to best accommodate attributions of omnipresence to a diverse range of metaphysical posits, like abstract entities, and a more diverse class of religious posits. (shrink)

According to the standard narrative, natural kind is a technical notion that was introduced by John Stuart Mill in the 1840s and the recent craze for natural kinds, launched by Putnam and Kripke, is a continuation of that tradition. I argue that the standard narrative is mistaken. The Millian tradition of kinds was not particularly influential in the 20th-century, and the Putnam-Kripke revolution did not clearly engage with even the remnants that were left of it. The presently active tradition of (...) natural kinds is less than half a century old. Recognizing this might help us better appreciate both Mill and natural kinds. (shrink)

This paper proffers an account of why interdisciplinary research on, inter alia, the nature of time can be fruitful even if the disciplines in question have different explanatory pro-jects. We suggest that the special sciences perform a subject setting role for lower-level disciplines such as physics. In essence, they tell us where, amongst a theory of the physical world, we should expect to locate phenomena such as temporality; they tell us what it would take for there to be time. Physical (...) theory tells us whether there is anything like that in the world and what its hidden nature is. Only working in tandem can physics and the special sciences locate and describe the phenomenon that is time. (shrink)

It is a commonly expressed sentiment that the science and philosophy of well-being would do well to learn from each other. Typically such calls identify mistakes and bad practices on both sides that would be remedied if scientists picked the right bit of philosophy and philosophers picked the right bit of science. We argue that the differences between philosophers and scientists thinking about well-being are more difficult to reconcile than such calls suggest, and that pluralism is central to this task. (...) Pluralism is a stance that explicitly drives towards accommodating and nurturing the richness and diversity of well-being, both as a concept and as an object of inquiry. We show that well-being science manifests a contingent pluralism at the level of methodology, whereas philosophy of well-being has largely rejected pluralism at the conceptual level. Recently, things have begun to change. Within philosophy, conceptual monism is under attack. But so is methodological pluralism within science. We welcome the first development, and bemoan the second. We argue that a joined-up philosophy and science of well-being should recognise the virtues of both conceptual and methodological pluralism. Philosophers should embrace the methodological justification of pluralism that can be found in the well-being sciences, and scientists should embrace the conceptual reasons to be pluralist that can be found in philosophical debate. (shrink)

This paper provides an assessment of the bodily-attitudinal theory of emotions, according to which emotions are felt bodily attitudes of action readiness. After providing a reconstruction of the view and clarifying its central commitments two objections are considered. An alternative object side interpretation of felt action readiness is then provided, which undermines the motivation for the bodily-attitudinal theory and creates problems for its claims concerning the content of emotional experience. The conclusion is that while the bodily-attitudinal theory marks out a (...) distinctive proposal concerning the question of what emotions are, there remain significant issues which need addressing if it is to be a plausible competitor to existing theories of emotion. (shrink)

Ismael aims for an understanding of the nature of an embedded perspective of agents in a world. If successful, this would explain a cluster of ways in which from an embedded perspective, we experience the world in an array of temporally asymmetric ways. Moreover, these are ways that have led many philosophers to rather metaphysically inflationary views about the nature of time, according to which time itself really is dynamical, and is characterized by the movement of an objectively (i.e., non-perspectival) (...) present. Ismael aims to explain these features of our experience without positing any such metaphysical picture. She argues that there are constraints which prevent us from taking this Olympian conception of the world and our place in it, and that these, jointly, explain why we experience the world in these temporally asymmetric ways. We take up two related questions. First, what it would mean to say that these constraints are not merely epistemic, and second, how far these constraints get us in explaining why we experience the world in these ways. (shrink)

Jennifer Hawkins (2024) offers two cases that challenge traditional accounts of decision-making capacity, according to which respect for a medical decision turns on an individual’s cognitive capacities at the time the decision is made (Hawkins 2024; Appelbaum and Grisso 1988). In each of her described cases (involving anorexia nervosa and grief, respectively), a patient makes a decision that—although instrumentally rational at the time—does not reflect the patient’s longer-term values due to being in a particular psychological state. Importantly, this state does (...) not impair the patient’s cognition, but rather predisposes them to make a decision that conflicts with their own broader values, beliefs, or desires. (shrink)

Many philosophers have understood the representational dimension of affective states along the model of sense-perceptual experiences, even claiming the relevant affective experiences are perceptual experiences. This paper argues affective experiences involve a kind of personal level affective representation disanalogous from the representational character of perceptual experiences. The positive thesis is that affective representation is a non-transparent, non-sensory form of evaluative representation, whereby a felt valenced attitude represents the object of the experience as minimally good or bad, and one experiences that (...) evaluative standing as having the power to causally motivate the relevant attitude. I show this view can make sense of distinctive features of affective experiences, such as their valence and connection to value in a way which moves beyond current evaluativist views of affect. (shrink)

The article begins by describing two longstanding problems associated with direct inference. One problem concerns the role of uninformative frequency statements in inferring probabilities by direct inference. A second problem concerns the role of frequency statements with gerrymandered reference classes. I show that past approaches to the problem associated with uninformative frequency statements yield the wrong conclusions in some cases. I propose a modification of Kyburg’s approach to the problem that yields the right conclusions. Past theories of direct inference have (...) postponed treatment of the problem associated with gerrymandered reference classes by appealing to an unexplicated notion of projectability . I address the lacuna in past theories by introducing criteria for being a relevant statistic . The prescription that only relevant statistics play a role in direct inference corresponds to the sort of projectability constraints envisioned by past theories. (shrink)

The translational research community, in general, and the Clinical and Translational Science Awards (CTSA) community, in particular, share the vision of repurposing EHRs for research that will improve the quality of clinical practice. Many members of these communities are also aware that electronic health records (EHRs) suffer limitations of data becoming poorly structured, biased, and unusable out of original context. This creates obstacles to the continuity of care, utility, quality improvement, and translational research. Analogous limitations to sharing objective data in (...) other areas of the natural sciences have been successfully overcome by developing and using common ontologies. This White Paper presents the authors’ rationale for the use of ontologies with computable semantics for the improvement of clinical data quality and EHR usability formulated for researchers with a stake in clinical and translational science and who are advocates for the use of information technology in medicine but at the same time are concerned by current major shortfalls. This White Paper outlines pitfalls, opportunities, and solutions and recommends increased investment in research and development of ontologies with computable semantics for a new generation of EHRs. (shrink)

In this paper we argue that reflection on the patterns of practical concern that agents like us exhibit strongly suggests that the same person relation comes in continuous degrees rather than being an all or nothing matter. We call this the SP-degree thesis. Though the SP-degree thesis is consistent with a range of views about personal-identity, we argue that combining desire-first approaches to personal-identity with the SP-degree thesis better explains our patterns of practical concern, and hence gives us reason to (...) endorse such an approach. We then argue that the combination of the SP-degree thesis and the desire-first approach are best modelled by a stage-theoretic view of persistence according to which temporal counterpart relations are non-symmetric relations that come in continuous degrees. Ultimately, we think that the overall appeal of this package of views provides reason to accept the package: reasons that outstrip the reasons we have to endorse any particular member of the package. (shrink)

Given the fact that many people use Wikipedia, we should ask: Can we trust it? The empirical evidence suggests that Wikipedia articles are sometimes quite good but that they vary a great deal. As such, it is wrong to ask for a monolithic verdict on Wikipedia. Interacting with Wikipedia involves assessing where it is likely to be reliable and where not. I identify five strategies that we use to assess claims from other sources and argue that, to a greater of (...) lesser degree, Wikipedia frustrates all of them. Interacting responsibly with something like Wikipedia requires new epistemic methods and strategies. (shrink)

Arguments for attributing non-conceptual content to experience have predominantly been motivated by aspects of the visual perception of empirical properties. In this article, I pursue a different strategy, arguing that a specific class of affective-evaluative experiences have non-conceptual content. The examples drawn on are affective-evaluative experiences of first exposure, in which the subject has a felt valenced intentional attitude towards evaluative properties of the object of their experience, but lacks any powers of conceptual discrimination regarding those evaluative properties. I also (...) show that by accepting this thesis we can explain relevant features of evaluative understanding. (shrink)

Strong or Pure Intentionalism is the view that the phenomenal character of a conscious experience is exhaustively determined by its intentional content. Contrastingly, impure intentionalism holds that there are also non content-based aspects or features which contribute to phenomenal character. Conscious attention is one such feature: arguably its contribution to the phenomenal character of a given conscious experience are not exhaustively captured in terms of what that experience represents, that is in terms of properties of its intentional object. This paper (...) attempts to get clearer on the phenomenal contribution of conscious attention. In doing so it considers and sets aside two prominent impure intentionalist accounts, namely the Phenomenal Structure view of Sebastien Watzl, and the Demonstrative Awareness view of Wayne Wu. As an alternative I outline a Modification view, which draws on ideas in Husserlian phenomenology. On this view, we should think of the phenomenal contribution of conscious attention in terms of attentive modifications of what I call a ‘pre-attentive phenomenal field’. I develop this view and highlight its benefits over alternatives. (shrink)

Acknowledging with Professor Clay the important methodological principle that interpretation must begin within the dramatic horizon of each dialogue, I argue that there are analogies between discontinuities within single dialogues and discontinuities between certain dialogues. Recognizing this opens up the possibility of thinking of certain groups of dialogues as a series of fresh beginnings that lead the reader through different levels of understanding. I illustrate this idea by considering the unity of the Republic and the Parmenides.