Recent scholarship has considered the requirements of justice and economic regimes in the work of John Rawls. This work has not delved into the requirements of justice and liberal socialism as deeply as the work that has been done on property-owning democracy. A thorough treatment of liberal socialism and the requirements of justice is needed. This paper seeks to begin to fill this gap. In particular, it needs to be shown if liberal socialism fully answers the requirements of justice better (...) than property-owning democracy. It will be argued that liberal socialism does significantly better in realizing the two principles. This paper has the following structure, first, an overview of Rawls' position on economic regimes, capitalism, and the requirements of justice will be presented. In particular, how the two principles work in tandem to meet the demands of distributive justice will be considered. Second, a review of property-owning democracy will be conducted. Finally, liberal socialism will be examined and discussed as an economic regime that answers the requirements of justice more fully. (shrink)

Abstract: This paper restates the thesis of 'The Requirements of Justice and Liberal Socialism" where it was argued that liberal socialism best meets Rawlsian requirements of justice. The recent responses to this paper by Jan Narveson, Jeppe von Platz, and Alan Thomas merit examination and comment. This paper shows that if Rawlsian justice is to be met, then non-personal property must be subject to public control. If just outcomes merit the public control of non-personal property and this control is not (...) utilized, then justice has been subordinated to the objectively less important institution of private property. (shrink)

Modern Monetary Theory and Distributive Justice shows how the macroeconomic framework called modern money theory (MMT) is relevant to the field of political philosophy called distributive justice. Many of the macroeconomic assumptions of distributive justice are unstated and unexamined. The framework of MMT illuminates these assumptions and provides an alternative vision of distributive justice analysis and prescriptions. In particular, MMT holds that modern money is a nominal state issued token (fiat), there is a distinction between nominal assets and real assets, (...) that state money as a nominal token can cause changes in real terms, and that the macroeconomy has historically not operated at capacity. The upshot of these assumptions held by MMT is that state spending can bring about changes in persons’ well-being without traditional redistributive measures via taxation. This is in contradistinction to standard assumptions in the distributive justice literature, which holds that the macroeconomy is at capacity and, thus, redistribution is the necessary mechanism for enacting improvements in well-being. This is a fundamental shift in how distributive justice can be conceived. (shrink)

Rawls’s consideration not to include the choice of economic systems as part of a theory of justice is inconsistent with his comments on redistribution and the political effects of economic inequality. When Rawls’s discussion of economic systems and his discussion of economic inequalities is examined, it is apparent that the selection of economic systems is a pertinent topic for a theory of justice. The propensity for the primary social good of self-respect to be satisfied can be affected by the selection (...) of economic systems. Rawls has incorrectly determined the selection of economic systems to be unimportant if different economic systems can be more advantageous to the satisfaction of self-respect than others. When socialism and Rawls’s version of regulated capitalism are compared, socialism is a maximin solution, and accordingly will be selected by people within the original position under the veil of ignorance. (shrink)

This paper will show that Mary Wollstonecraft developed a modern feminist version of virtue ethics. Virtue ethics is an all-encompassing moral theory which holds that the best life for individuals is commensurate with a good society. Simply, self-interest and our public duties are argued as identical and not at odds when we realize what is truly good for ourselves and for others. In the Western philosophic cannon, the most common version of virtue ethics is Aristotle’s, with the Nicomachean Ethics as (...) the definitive presentation. Wollstonecraft’s argument for the political, social, economic, and personal equality of women utilizes ideas that are reminiscent of classical virtue ethics. Her novel and effective addition is to show that the explicit inclusion of women requires a reconsideration of the duties needed for happy lives to be led and for a good society, and good families, to exist. (shrink)

This paper will focus on the problem of environmental refugees related to environmental decay and resource loss. Robert Nozick’s distributive justice theory will be used as a theoretical framework to analyze the problem of environmental refugees. The restrictive nature of Nozick’s theory of distribution is rather practical since it meets with many of the current mores regarding wealth accumulation, desert, and aspirations for inheritance. Given our current reluctance to redistribute to prevent the effects of environmental decay, and to pay to (...) prepare for disasters generally, the prospect of a redistributive solution to environmental refugees that permanently alters patterns of ownership is rather unlikely. Nevertheless, given the rather unfortunate possibility of increasing numbers of environmental refugees in the future, a practical means to provide for their well-being needs to be considered. (shrink)

G.A. Cohen attempts to provide a case for socialism that takes into consideration the reasons why socialism is desirable and some of the problems for its feasibility. He finds that the kind of community sentiment that socialism requires is possible, but the devices of social organization that can facilitate the growth of socialist sentiment along with the effective transmission of information are not currently known. In short, Cohen thinks social scientists and philosophers need to find out how to harness the (...) information transmission capacity of market exchange without the motivational encouragement of rapacious self-interest that market exchange fosters. This paper argues that Cohen’s appraisal of the ineffectiveness of informational transmission in socialist planned economies in incorrect. A democratically planned socialist economy can serve as the basis for the fostering of the socialist community sentiment that Cohen advocates along with the required transmission of economic information. (shrink)

In his Republic, Plato argues that self-rulership cannot be widespread enough in a populace due to structural failures of education. This means that rulership by the few with the use of manipulative mythological devices is inevitable. That is, if a populace cannot rule themselves through the use of their reason, then they will be ruled by others through the use of myth, at best, and at worst, violence. Even given this rather grim conclusion, if we closely examine what Plato has (...) to say about politics, we can see that there is no natural impossibility for generalized rule by the many. That is, there is no aristocracy of birth, but there is an aristocracy of the educated. As I will show below, we can develop a more democratic politics out of Plato if we consider the possibility of a democratic education. Before I do that, I will briefly consider Rawls’ comments on the education of citizens for democracy. This will allow for a clearer consideration of the democratic potential of Plato’s political philosophy in his Republic. (shrink)

G.A. Cohen’s critique of the Rawlsian difference principle points out an inconsistency in its presentation. The initial equality decided by the participants in the original position under the veil of ignorance is not preserved by the inequality sanctioned by the difference principle. Cohen shows how the breakdown of the initial equality of the original position prevents the desired results of the Rawlsian system from being realized. Cohen argues that an egalitarian ethos is required within a society for equality preserving economic (...) distributions and Pareto superior outcomes to occur. Nonetheless, Cohen’s analysis of Rawls misses the ultimate cause of inequality, which is the dynamics of capital accumulation. An egalitarian ethos is only possible if there is a socialist mode of production to facilitate its development. Additionally, Cohen’s critique of Rawlsian constructivism through an argument for intuitionism does not address the natural-material existence of human beings. This existence must be considered for any advantageous social formation. (shrink)

This paper will examine the three distributive problems of inequality, social scarcity, and environmental decay. All three of these problems are the result of economic growth that is not properly structured by institutions. It will be argued that each one of these distributive problems exacerbates the other two. Any solution to one of these problems must address the other two as well. This paper will show that these three distributive problems can be minimized through a combination of tax measures, institutional (...) changes, public employment creation, public service provision, and the nationalization of certain industries. (shrink)

Hun Chung’s recent article “Rawls’s Self-Defeat: A Formal Analysis” argues that the selection of results equivalent to justice as fairness can be derived by utilitarianism. Chung argues that these results can be achieved through the use of Rawls’s constructed utility function from his work Justice as Fairness. Although Chung’s article is finely argued and presented in great detail, this paper will show that Chung made three mistakes in the fundamentals of his argument. First, Chung mistakes Rawls’s constructed utility function as (...) actually utilitarian. Second, Chung confuses the motivations and the assumptions of those held by agents in the original position and those held by utilitarian agents. Last, Chung’s previous mistakes result in the incorrect conclusion that an equal distribution of resources will be selected by representative agents instead of the unequal distribution prescribed by the difference principle. (shrink)

Some philosophers have argued that the paucity of evidence for theism — along with basic assumptions about God's nature — is ipso facto evidence for atheism. The resulting argument has come to be known as the argument from divine hiddenness. Theists have challenged both the major and minor premises of the argument by offering defences. However, all of the major, contemporary defences are failures. What unites these failures is instructive: each is implausible given other commitments shared by everyone in the (...) debate or by theists in particular. Only challenges which are plausible given both common sense and other theistic commitments will undermine the argument from divine hiddenness. Given that such defences universally fail, the best hope for a successful challenge to the argument comes from more general sceptical responses. This sort of response is briefly sketched and defended against four independent objections. (shrink)

Beliefs have genealogies. Can tracing a belief’s genealogy illuminate the epistemic quality of the belief? This paper sets out a general epistemology of genealogies. As it turns out, genealogies for beliefs come in two sorts: those that trace a belief to some mental event that doubles as evidence for the belief and those that do not. The former have the potential to undercut the belief, rebut the belief, or—importantly—both. The latter have the potential to reinforce the belief or rebut the (...) belief but—importantly—not undercut it. The ultimate conclusion is that there is a role for genealogies in the epistemic appraisal of our beliefs, but this role will be circumscribed by the availability of clear and compelling genealogies. (shrink)

One popular theodicy says that good can’t exist without evil, and so God must allow evil in order to allow good. Call this the counterpart theodicy. The counterpart theodicy relies on a metaphysical claim about existence—good cannot exist without evil. A second popular theodicy says that we would be unable to know/recognize/appreciate the good without evil, and so God is forced to allow evil in order to allow for such appreciation. Call this the appreciation theodicy. The appreciation theodicy relies on (...) an epistemological claim about recognition or appreciation—we are unable to know/recognize/appreciate good without evil (even if it is possible for good to exist without evil). Determining whether either of these theodicies is a success requires a careful discussion of whether either meets the conditions on a successful theodicy. I argue that both fail. (shrink)

Students often invoke quantum mechanics in class or papers to make philosophical points. This tendency has been encouraged by pop culture influences like the film What the Bleep do We Know? There is little merit to most of these putative implications. However, it is difficult for philosophy teachers unfamiliar with quantum mechanics to handle these supposed implications in a clear and careful way. This paper is a philosophy of science version of MythBusters. We offer a brief primer on the nature (...) of quantum mechanics, enumerate nine of the most common implications associated with quantum mechanics, and finally clarify each implication with the facts. Our goal is to explain what quantum mechanics doesn’t show. (shrink)

The value problem for knowledge is the problem of explaining why knowledge is cognitively more valuable than mere true belief. If an account of the nature of knowledge is unable to solve the value problem for knowledge, this provides a pro tanto reason to reject that account. Recent literature argues that process reliabilism is unable to solve the value problem because it succumbs to an objection known as the swamping objection. Virtue reliabilism (i.e., agent reliabilism), on the other hand, is (...) able to solve the value problem because it can avoid the swamping objection. I argue that virtue reliabilism escapes the swamping objection only by employing what I call an entailment strategy. Furthermore, since an entailment strategy is open to the process reliabilist (in two different forms), I argue that the process reliabilist is also able to escape the swamping objection and thereby solve the value problem for knowledge. (shrink)

Modern money theory is a conjecture concerning fiscal spending and the nature of money. I show that modern money theory provides two interesting insights into distributive justice that have not been addressed in the recent Anglo-American distributive justice literature: (i) that the nature of a sovereign fiat currency allows for some distributive conflicts to be avoided; and (ii) that recent Anglo- American distributive justice theories assume that the economy is at capacity. Based on this, I consider if the policy results (...) of modern money theory can help foster a sense of justice. (shrink)

Epistemicists claim that vague predicates have precise but unknow- able cutoffs. I argue against against the standard, Williamsonian, answer, that appeals to metalinguistic safety: we can know that p even if our true belief that p is metalinguistically lucky. I then propose that epistemicists should be diagonalized epistemicists and show how this alternative formulation of the view avoids the chal- lenge. However, in an M. Night Shyamalan-style twist, I then argue we should not be diagonalized epistemicists either.

Spinoza's account of belief entails that if A has two ideas, p and q, with incompatible content, A believes that p if the idea of p is stronger than the idea of q. This seems to leave little space for dominant non-beliefs, or cases in which there is discord between one's beliefs and one's affective-behavioral responses. And yet Spinoza does allow for two classes of dominant non-beliefs: efficacious fictions [fictiones] and ideas that conduce to akrasia. I show how Spinoza can (...) account for dominant non-beliefs within his model of cognition by distinguishing between the doxastic and the affective powers of ideas and by suggesting that doxastic power is best understood diachronically. While other scholars have stressed the elegance of Spinoza's account of ideas, this paper highlights the sophistication and flexibility of his account. (shrink)

In his recent book Constructing the World, David Chalmers defends A Priori Scrutability, the thesis that there is a compact class of truths such that for any truth p, a Laplacian intellect could know a priori that if the truths in that class hold, then p. In this paper, I develop an objection to Chalmers’ thesis that focuses on his treatment of a so-called that’s-all truth. My objection draws on Theodore Sider’s discussion of border-sensitive properties, and also on the causal (...) phenomenon of double prevention. (shrink)

It is widely alleged that metaphysical possibility is “absolute” possibility Conceivability and possibility, Clarendon, Oxford, 2002, p 16; Stalnaker, in: Stalnaker Ways a world might be: metaphysical and anti-metaphysical essays, Oxford University Press, Oxford, 2003, pp 201–215; Williamson in Can J Philos 46:453–492, 2016). Kripke calls metaphysical necessity “necessity in the highest degree”. Van Inwagen claims that if P is metaphysically possible, then it is possible “tout court. Possible simpliciter. Possible period…. possib without qualification.” And Stalnaker writes, “we can agree (...) with Frank Jackson, David Chalmers, Saul Kripke, David Lewis, and most others who allow themselves to talk about possible worlds at all, that metaphysical necessity is necessity in the widest sense.” What exactly does the thesis that metaphysical possibility is absolute amount to? Is it true? In this article, I argue that, assuming that the thesis is not merely terminological, and lacking in any metaphysical interest, it is an article of faith. I conclude with the suggestion that metaphysical possibility may lack the metaphysical significance that is widely attributed to it. (shrink)

Prior’s puzzle is standardly taken to be the puzzle of why, given the assumption that that-clauses denote propositions, substitution of “the proposition that P” for “that P” within the complements of many propositional attitude verbs is invalid. I show that Prior’s puzzle is much more general than is ordinarily supposed. There are two variants on the substitutional form of the puzzle—a quantificational variant and a pronominal variant—and all three forms of the puzzle arise in a wide range of grammatical positions, (...) rather than merely in the complements of propositional attitude verbs. The generalized puzzle shows that a range of proposed solutions to the original puzzle fail, or are radically incomplete, and also reveals the connections between Prior’s puzzle and debates over the nature of semantic types and higher-order quantification. I go on to develop a novel, higher-order solution to the generalized form of the puzzle, and I argue that this higher-approach is superior to its first-order alternatives. (shrink)

Ramsification is a well-known method of defining theoretical terms that figures centrally in a wide range of debates in metaphysics. Prior's puzzle is the puzzle of why, given the assumption that that-clauses denote propositions, substitution of "the proposition that P" for "that P" within the complements of many propositional attitude verbs sometimes fails to preserve truth, and other times fails to preserve grammaticality. On the surface, Ramsification and Prior's puzzle appear to have little to do with each other. But Prior's (...) puzzle is much more general than is ordinarily appreciated, and Ramsification requires a solution to the generalized form of Prior's puzzle. Without such a solution, a wide range of theories will either fail to imply their Ramsey sentences, or have Ramsey sentences that are ill-formed. As a consequence, definitions of theoretical terms given using the Ramsey sentence will be either incorrect or nonsensical. I present a partial solution to the puzzle that requires making use of a neo-Davidsonian language for scientific theorizing, but the would-be Ramsifier still faces serious challenges. (shrink)

The fact that Gilbert Ryle and J.L. Austin seem to disagree about the ordinary use of words such as ‘voluntary’, ‘involuntary’, ‘voluntarily’, and ‘involuntarily’ has been taken to cast doubt on the methods of ordinary language philosophy. As Benson Mates puts the worry, ‘if agreement about usage cannot be reached within so restricted a sample as the class of Oxford Professors of Philosophy, what are the prospects when the sample is enlarged?’ (Mates, Inquiry 1:161–171, 1958, p. 165). In this chapter, (...) we evaluate Mates’s criticism alongside Ryle’s and Austin’s specific claims about the ordinary use of these words, assessing these claims against actual examples of ordinary use drawn from the British National Corpus (BNC). Our evaluation consists in applying a combination of methods: first aggregating judgments about a large set of samples drawn from the corpus, and then using a clustering algorithm to uncover connections between different types of use. In applying these methods, we show where and to what extent Ryle’s and Austin’s accounts of the use of the target terms are accurate as well as where they miss important aspects of ordinary use, and we demonstrate the usefulness of this new combination of methods. At the heart of our approach is a commitment to the idea that systematically looking at actual uses of expressions is an essential component of any approach to ordinary language philosophy. (shrink)

Perhaps the most fundamental disagreement concerning Nietzsche's view of metaphysics is that some commentators believe Nietzsche has a positive, systematic metaphysical project, and others deny this. Those who deny it hold that Nietzsche believes metaphysics has a special problem, that is, a distinctively problematic feature that distinguishes metaphysics from other areas of philosophy. In this paper, I investigate important features of Nietzsche's metametaphysics in order to argue that Nietzsche does not, in fact, think metaphysics has a special problem. The result (...) is that, against a long-standing view held in the literature, we should be reading Nietzsche as a metaphysician. (shrink)

The overall moral status of an option—whether it is required, permissible, forbidden, or something we really should do—is explained by competition between the contributory reasons bearing on that option and the alternatives. A familiar challenge for accounts of this competition is to explain the existence of latitude: there are usually multiple permissible options, rather than a single required option. One strategy is to appeal to distinctions between reasons that compete in different ways. Philosophers have introduced various kinds of non-requiring reasons (...) that do not generate requirements, even if they win the competition. This paper rejects two familiar versions of this strategy, one appealing to merely justifying reasons and one appealing to merely commendatory reasons. It offers a new account of how reasons compete that instead appeals to a sharp distinction between the reasons against an option and the reasons for the alternatives to that option. (shrink)

In the first book of the Prior Analytics, Aristotle sets out, for the first time in Greek philosophy, a logical system. It consists of a deductive system (I.4-22), meta-logical results (I.23-26), and a method for finding and giving deductions (I.27-29) that can apply in “any art or science whatsoever” (I.30). After this, Aristotle compares this method with Plato’s method of division, a procedure designed to find essences of natural kinds through systematic classification. This critical comparison in APr I.31 raises an (...) interpretive puzzle: how can Aristotle reasonably juxtapose two methods that differ so much in their aims and approach? What can be gained by doing so? Previous interpreters have failed to show how this comparison is legitimate or what important point Aristotle is making. The goal of this paper is to resolve the puzzle. In resolving this puzzle we not only learn more about the relationship be- tween division and the syllogistic in Aristotle. We will also learn something about the motivation for the syllogistic itself, by seeing the role that it plays in his philosophy of science. (shrink)

One problem for Molinism that critics of the view have pressed, and which Molinists have so far done little to address, is that even if there are true counterfactuals of freedom, it is puzzling how God could possibly know them. I defuse this worry by sketching a plausible model of the mechanics of middle knowledge which draws on William Alston’s direct acquaintance account of divine knowledge.

In this paper, I argue that absences pose a challenge to our understanding of physicalism that has not been properly appreciated. I do this by setting out a thought experiment involving a being in whom absence properties occupy the causal roles that functionalists take to define mental properties, in which case these absence properties realize the being’s mental properties. Such a being should be compatible with the truth of physicalism, I argue, even though its mental properties are neither themselves physical (...) properties nor are they realized/grounded in physical properties—instead, they are realized/grounded in (nonphysical) absence properties. I argue that the case serves as a counterexample to leading formulations of physicalism that appeal to realization or grounding, but not to standard supervenience-based formulations of physicalism, because the latter typically include negative truths in their supervenience base in addition to physical truths. I show how realization- and grounding-based formulations of physicalism might be revised to handle the problem, but also recommend that we rethink how we understand physicalism and the role that negative entities can play for physicalists. (shrink)

The W-defense is among the most prominent arguments for the principle of alternative possibilities (PAP). Here I offer some considerations in support of the W-defense and respond to what I see as the most forceful objections to it to date. My response to these objections invokes the well-known flicker of freedom response to Frankfurt cases. I argue that the W-defense and the flicker response are mutually reinforcing and together yield a compelling defense of PAP.

Collaboration is increasingly popular across academia. Collaborative work raises certain ethical questions, however. How will the fruits of collaboration be divided? How will the work for the collaborative project be split? In this paper, we consider the following question in particular. Are there ways in which these divisions systematically disadvantage certain groups? -/- We use evolutionary game theoretic models to address this question. First, we discuss results from O'Connor and Bruner (unpublished). In this paper, we show that underrepresented groups in (...) academia can be disadvantaged in such situations by dint of their small numbers. Second, we present novel results exploring how the hierarchical structure of academia can lead to bargaining disadvantage. We investigate models where one actor has a higher baseline of academic success, less to lose if collaboration goes south, or greater rewards for non-collaborative work. We show that in these situations, the less powerful partner is disadvantaged in bargaining over collaboration. (shrink)

The phasalist solution to the puzzle of the statue and the piece of clay claims that being a statue is a phase sortal property of the piece of clay, just like being a child is a phase sortal property of a human being. Some philosophers reject this solution because it cannot account for cases where the statue seems to gain and lose parts that the piece of clay does not. I rebut this objection by arguing, contrary to the prevailing view, (...) that the piece of clay is not mereologically constant and might even be highly mereologically flexible. (shrink)

This chapter is about issues in ethics and moral psychology that have been little explored by contemporary philosophers, ones that concern the advantages and disadvantages of two different kinds of empathy. Roughly, first type is what is sometimes called “other-focused” empathy, in which one reconstructs the thoughts and feelings that someone else has or would have. The second type, “self-focused” empathy, is the sort of emotional attitude someone adopts when she imagines how she would think or feel were she in (...) the other person’s place. Both are variants of empathy, for both have to do with having thoughts and feelings that are more apt, in the relevant senses, for someone else’s circumstances than one’s own. But they differ with respect to how much one makes substantial reference to oneself in order to elicit those thoughts and feelings. Some influential philosophers and psychologists have taken note of the distinction, but none have engaged the issues as thoroughly as did Zhu Xi and his students in twelfth century, largely in a series of commentaries and conversations that have yet to be translated into Western languages. The aim of this chapter is to explicate Zhu’s view about self- and other-focused empathy as he characterized them, reconstruct his arguments for his view, and then discuss some of the implications for ethics and moral psychology more generally. Zhu’s position in brief is that self-focused empathy is—for flawed moral agents like ourselves—a necessary and useful means by which we can better understand and care for others, but that ultimately it is the ladder we must kick away in favor of purely other-focused empathy. (shrink)

Margaret MacDonald (1907–56) was a central figure in the history of early analytic philosophy in Britain due to both her editorial work as well as her own writings. While her later work on aesthetics and political philosophy has recently received attention, her early writings in the 1930s present a coherent and, for its time, strikingly original blend of common-sense and scientific philosophy. In these papers, MacDonald tackles the central problems of philosophy of her day: verification, the problem of induction, and (...) the relationship between philosophical and scientific method. MacDonald’s philosophy of science starts from the principle that we should carefully analyse the elements of scientific practice (particularly its temporal features) and the ways that scientists describe that practice. That is, she applies the techniques of ordinary language philosophy to actual scientific language. MacDonald shows how ‘scientific common-sense’ is inconsistent with both of the dominant schools of philosophy of her day. Bringing MacDonald back into the story of analytic philosophy corrects the impression that in early analytic philosophy, there are fundamental dichotomies between the style of Moore and Wittgenstein, on the one hand, and the Vienna Circle on the other. (shrink)

Benedict de Spinoza is one of the most controversial and enigmatic thinkers in the history of philosophy. His greatest work, Ethics (1677), developed a comprehensive philosophical system and argued that God and Nature are identical. His scandalous Theological-Political Treatise (1670) provoked outrage during his lifetime due to its biblical criticism, anticlericalism, and defense of the freedom to philosophize. Together, these works earned Spinoza a reputation as a singularly radical thinker. -/- In this book, Steinberg and Viljanen offer a concise and (...) up-to-date account of Spinoza’s thought and its philosophical legacy. They explore the full range of Spinoza’s ideas, from politics and theology to ontology and epistemology. Drawing broadly on Spinoza’s impressive oeuvre, they have crafted a lucid introduction for readers unfamiliar with this important philosopher, as well as a nuanced and enlightening study for more experienced readers. (shrink)

ABSTRACT One simple but relatively neglected solution to the notorious coincidence puzzle of the statue and the piece of clay claims that the property of being a statue is a phase sortal property that the piece of clay instantiates temporarily. I defend this view against some standard objections, by reinforcing it with a novel counterpart-theoretic account of identity under a sortal. This proposal does not require colocation, four-dimensionalism, eliminativism, deflationism, or unorthodox theses about classical identity.

Recent work in cognitive science of religion (CSR) is beginning to converge on a very interesting thesis—that, given the ordinary features of human minds operating in typical human environments, we are naturally disposed to believe in the existence of gods, among other religious ideas (e.g., seeAtran [2002], Barrett [2004; 2012], Bering [2011], Boyer [2001], Guthrie [1993], McCauley [2011], Pyysiäinen [2004; 2009]). In this paper, we explore whether such a discovery ultimately helps or hurts the atheist position—whether, for example, it lends (...) credence to atheism by explaining away religious belief or whether it actually strengthens some already powerful arguments against atheism in the relevant philosophical literature.We argue that the recent discoveries of CSR hurt, not help, the atheist position—that CSR, if anything, should not give atheists epistemic assurance. (shrink)

Pangunahing layunin ng papel na ito ang patunayan na mayroong konsepto ng sarili sa kamalayang Pilipino at gamitin ang pag-unawa rito sa pagtugon sa mga suliraning nakapalibot sa pilosopiyang Pilipino. Abala ang unang bahagi sa pagpapatibay ng pagkameron ng sarili at paglalahad ng depinisyon at mukha nito sa pamamagitan ng pagsagot sa mga sumusunod na katanungan: “Mayroon bang Sarili?” at “Ano ang Sarili?” Nakatungtong ang pagpapatibay at paglalahad na ito sa metalinggwistikal na pagsusuri ni Leonardo Mercado at pagmumuni sa meron (...) ni Roque Ferriols. Mapapansin sa paglalarawan sa sarili ang pagkamangha ni Mercado sa konsepto ng kasarinlan salungat sa kalayaan. Ang pagtuon ni Mercado sa kasarinlan ang tulay patungo sa pagsagot sa mga paratang sa pilosopiyang Pilipino. Sinasabi ni Noel Pariñas na imposible ang pagkakaroon ng pilosopiyang Pilipino habang naniniwala naman si Rolando Gripaldo na Kanluranin ito. Naging inspirasyon ng papel na ito ang “balangkas ng dekolonisasyon” ng peministang si Kelly Agra sa pagtugon sa dalawang suliraning inihayag ni Pariñas at Gripaldo. Kung kaya’t ipinakikita ng papel na ito na mahahalagang sangkap ang ating pag-unawa sa sarili at kasarinlan sa pagpapasimula ng dekolonisasyon at maging sa pagbibigay kaganapan mismo sa kasarinlan. Higit sa lahat, pinalilitaw ng buong diskursong ito ang hindi napapansing kahalagahan at implikasyon ng pagsasaliksik tungkol sa sarili; kalakip nito ang hangad na mas marami pang mga palaisip at mag-aaral ang magtangka na sumisid sa mga hindi kilalang mga sangkap ng pilosopiyang Pilipino habang nakikilahok sa proseso ng dekolonisasyon ng Pilipinong kaisipan. (shrink)

Symposium on Nietzsche's Constructivism (Routledge, 2018), replies to Adler, Cabrera, Doyle, Migotti, Sinhababu, Pedersen.

I introduce a new approach to fission puzzles called the Diversified Approach that proceeds by distinguishing different kinds of fission and assimilating each kind to a different ordinary phenomenon, such as breaking apart, replication, or part loss. To illustrate this approach, I apply it to the case of amoebic fission. The upshot is a novel account of amoebic fission according to which the dividing amoeba ceases to exist because it breaks apart. After developing this solution and highlighting some of its (...) advantages, I discuss briefly how the Diversified Approach can be extended to other varieties of fission. (shrink)

In this paper we use an experimental approach to investigate how linguistic conventions can emerge in a society without explicit agreement. As a starting point we consider the signaling game introduced by Lewis. We find that in experimental settings, small groups can quickly develop conventions of signal meaning in these games. We also investigate versions of the game where the theoretical literature indicates that meaning will be less likely to arise—when there are more than two states for actors to transfer (...) meaning about and when some states are more likely than others. In these cases, we find that actors are less likely to arrive at strategies where signals have clear conventional meaning. We conclude with a proposal for extending the use of the methodology of experimental economics in experimental philosophy. (shrink)

Many philosophers believe that the criteria of identity over time for ordinary objects entail that such objects are permanent members of certain sortal kinds. The sortal kinds in question have come to be known as substance sortal kinds. But in this article, I defend a criterion of identity that is suited to phasalism, the view that alleged substance sortals are in fact phase sortals. The criterion I defend is a sortal‐weighted version of a change‐minimizing criterion first discussed by Eli Hirsch. (...) I present this criterion and then argue that it withstands attempts to show that it is inferior to non‐phasalist rivals. (shrink)

Mainstream teleosemantics is the view that mental representation should be understood in terms of biological functions, which, in turn, should be understood in terms of selection processes. One of the traditional criticisms of teleosemantics is the problem of novel contents: how can teleosemantics explain our ability to represent properties that are evolutionarily novel? In response, some have argued that by generalizing the notion of a selection process to include phenomena such as operant conditioning, and the neural selection that underlies it, (...) we can resolve this problem. Here, we do four things: we develop this suggestion in a rigorous way through a simple example, we draw on recent neurobiological research to support its empirical plausibility, we defend the move from a host of objections in the literature, and we sketch how the picture can be extended to help us think about more complex “conceptual” representations and not just perceptual ones. (shrink)

I present and defend the generalized selected effects theory (GSE) of function. According to GSE, the function of a trait consists in the activity that contributed to its bearer’s differential reproduction, or differential retention, within a population. Unlike the traditional selected effects (SE) theory, it does not require that the functional trait helped its bearer reproduce; differential retention is enough. Although the core theory has been presented previously, I go significantly beyond those presentations by providing a new argument for GSE (...) and defending it from a recent objection. I also sketch its implications for teleosemantics and philosophy of medicine. (shrink)

One paradigmatic argument from evil against theism claims that, (1) if God exists, then there is no gratuitous evil. But (2) there is gratuitous evil, so (3) God does not exist. I consider three deontological strategies for resisting this argument. Each strategy restructures existing theodicies which deny (2) so that they instead deny (1). The first two strategies are problematic on their own, but their primary weaknesses vanish when they are combined to form the third strategy, resulting in a promising (...) new approach to the problem of evil. (shrink)

Moral grandstanding is a pervasive feature of public discourse. Many of us can likely recognize that we have engaged in grandstanding at one time or another. While there is nothing new about the phenomenon of grandstanding, we think that it has not received the philosophical attention it deserves. In this essay, we provide an account of moral grandstanding as the use of public discourse for moral self-promotion. We then show that our account, with support from some standard theses of social (...) psychology, explains the characteristic ways that grandstanding is manifested in public moral discourse. We conclude by arguing that there are good reasons to think that moral grandstanding is typically morally bad and should be avoided. (shrink)

his paper is an excerpt from a larger project that aims to open a new pathway into Spinoza's Ethics by formally reconstructing an initial fragment of this text. The semantic backbone of the project is a custom-made Spinozian model theory that lays out some of the formal prerequisites for more ne-grained investigations into Spinoza's fundamental ontology and modal metaphysics. We implement Spinoza's theory of attributes using many-sorted models with a rich system of identity that allows us to clarify the puzzling (...) status of such logical principles as the Substitution of Identicals and Transitivity of Identity in Spinoza's thought. The intensional structure of our Spinozian models also captures his proposal that states of a airs can be necessitated or excluded by the essences of particular things, an essence-relative modality that should be of interest to philosophers who have sought to rehabilitate the concept of essence in contemporary analytic metaphysics. (shrink)

One of the standard puzzles in ordinary-object metaphysics concerns what happens when an object and one of its undetached parts apparently begin to coincide. I distinguish two versions of this puzzle: the problem of extraordinary undetached parts and the problem of ordinary undetached parts. Then I present a novel phasalist solution to the problem of ordinary undetached parts. My solution is designed to supplement the recently-defended view that ordinary undetached parts exist but extraordinary ones do not.

When speakers utter conflicting moral sentences, it seems clear that they disagree. It has often been suggested that the fact that the speakers disagree gives us evidence for a claim about the semantics of the sentences they are uttering. Specifically, it has been suggested that the existence of the disagreement gives us reason to infer that there must be an incompatibility between the contents of these sentences. This inference then plays a key role in a now-standard argument against certain theories (...) in moral semantics. In this paper, we introduce new evidence that bears on this debate. We show that there are moral conflict cases in which people are inclined to say both that the two speakers disagree and that it is not the case at least one of them must be saying something incorrect. We then explore how we might understand such disagreements. As a proof of concept, we sketch an account of the concept of disagreement and an independently motivated theory of moral semantics which, together, explain the possibility of such cases. (shrink)