It is commonly assumed that Aristotle's ethical theory shares deep structural similarities with neo-Aristotelian virtue ethics. I argue that this assumption is a mistake, and that Aristotle's ethical theory is both importantly distinct from the theories his work has inspired, and independently compelling. I take neo-Aristotelian virtue ethics to be characterized by two central commitments: (i) virtues of character are defined as traits that reliably promote an agent's own flourishing, and (ii) virtuous actions are defined as the sorts of actions (...) a virtuous agent reliably performs under the relevant circumstances. I argue that neither of these commitments are features of Aristotle's own view, and I sketch an alternative explanation for the relationship between virtue and happiness in the Nicomachean Ethics. Although, on the interpretation I defend, we do not find in Aristotle a distinctive normative theory alongside deontology and consequentialism, what we do find is a way of thinking about how prudential and moral reasons can come to be aligned through a certain conception of practical agency. (shrink)

I aim to draw the reader's attention to an easily overlooked account of perception, namely that there are no perceptual experiences, that to perceive something is to stand in an external, purely non-Leibnizian relation to it. I introduce the Purely Relational account of perception by discussing a case of it being overlooked in the writings of G.E. Moore, though we also find the same move in J. Cook Wilson, so it has nothing to do with an affection for sense-data. I (...) then discuss the relation between the PR account and recent disjunctive accounts of perceptual experience, and note that the PR account has some claim to be the only one that truly respects the directness of perception. The paper does not aspire to persuade the reader of the correctness of the neglected PR account, merely that it should be treated as a serious candidate in philosophical debates about perception. (shrink)

This article discusses the issue of the conceptual accuracy of descriptions of social life, which, although fundamental for the social sciences, has in fact been neglected. I approach this task via an examination of Paul Roth’s recent work, which recapitulates reflection in analytic philosophy of history and sets out a view of the past as indeterminate until retrospectively constructed in historical narratives. I argue that Roth’s position embraces an overly restricted notion of historical significance and underestimates how anachronistic descriptions vitiate (...) central historiographical tasks. I contend that the importance of conceptually accurate descriptions for history and the social sciences cannot be overstated. (shrink)

A flop is a picture that mirror reverses the original scene. Some flops are reversed copies. For instance, mirror reversal is systematic with technologies that require contact between a template and an imprint surface. Other flops are just pictures that have undergone the operation of flopping. For example, a slide that is inserted backwards into a projector is a flop.

The liking of a sensation, e.g., a taste, is a conscious occurrent but does not consist in having the liked sensation accompanied by a "pleasure sensation" - for there is no such sensation. Several alternative accounts of liking, including Aydede's "feeling episode" theory and Schroeder's representationalist theory are considered. The proposal that liking a sensation is having the non-sensory experience of liking directed upon it is explained and defended. The pleasure provided by thoughts, conversations, walks, etc., is analyzed and brought (...) into relation to the account of liking one's sensations. (shrink)

In this paper, I take inspiration from some themes in Ann Murphy’s recent book, Violence and the Philosophical Imaginary, especially her argument that philosophy’s identity and relation to itself depends on an intimate relationship with that which is designated as not itself, the latter of which is a potential source of shame that calls for some form of response. I argue that this shame is particularly acute in regard to the natural sciences, which have gone on in various ways to (...) distance themselves from their progenitor discipline and to achieve both agreement and technical progress in a way that could never be said of philosophy. I trace out some of the reactions to this shame that have dominated in the twentieth century and been a factor in the so-called analytic-continental ‘divide’. The options here are many and varied, but they range from cannibalism, scientific naturalism, or some kind of irenic separatism about methods or domains such that science and philosophy do not encroach upon the territory of each other. My aims here are mainly diagnostic, but I will indicate where I think that certain responses to this shame are unproductive and unhelpful, with divergent weaknesses associated with the traditions that have come to be labelled ‘analytic’ and ‘continental’ respectively. My tacit suggestion, then, is that philosophy needs to become post-analytic and meta-continental, but I will also briefly criticize some recent efforts to do precisely this in what is sometimes called the ‘scientific turn’ in contemporary continental philosophy. (shrink)

Logic is usually thought to concern itself only with features that sentences and arguments possess in virtue of their logical structures or forms. The logical form of a sentence or argument is determined by its syntactic or semantic structure and by the placement of certain expressions called “logical constants.”[1] Thus, for example, the sentences Every boy loves some girl. and Some boy loves every girl. are thought to differ in logical form, even though they share a common syntactic and semantic (...) structure, because they differ in the placement of the logical constants “every” and “some”. By contrast, the sentences Every girl loves some boy. and Every boy loves some girl. are thought to have the same logical form, because “girl” and “boy” are not logical constants. Thus, in order to settle questions about logical form, and ultimately about which arguments are logically valid and which sentences logically true, we must distinguish the “logical constants” of a language from its nonlogical expressions. (shrink)

This paper is an exercise in intellectual history, an attempt to understand how a specific term—”informal logic”— came to be interpreted in so many different ways. I trace the emergence and development of “informal logic” to help explain the many different meanings, how they emerged and how they are related. This paper is also, to some degree, an account of a movement that developed outside the mainstream of philosophy, whose origins lie in a desire to make logic useful (echoing Dewey).

It is argued that experiences are complex events that befall their subjects. Each experience has a single subject and depends on the state or the event that it is of. The constituents of an experience are its subject, its grounding event or state, and everything that the subject is aware of during that time that's relevant to the telling of the story of how it was to participate in that event or be put in that state. The experience occurs where (...) the person having the experience is. An experience of an event or state occurs when that event or state makes a difference to its possessor's conscious life, where this difference is either a matter of really knowing what's happening or merely a matter of being affected. (shrink)

Oscar Wilde remarked in The Picture of Dorian Gray that, ‘It is only the shallow people who do not judge by appearances.’ Over three centuries of natural science show that, at least as far as the study of the natural world is concerned, Wilde's epigram is itself shallow. Weber used the term ‘disenchantment’ to mean the elimination of magic from the modern scientific world view: the intellectual rationalisation of the world embodied in modern science has made it impossible to believe (...) in magic or an invisible God or gods, without a ‘sacrifice of the intellect’. (shrink)

What does it mean to say that logic is formal? The short answer is: it means (or can mean) several different things. In this paper, I argue that there are (at least) eight main variations of the notion of the formal that are relevant for current discussions in philosophy and logic, and that they are structured in two main clusters, namely the formal as pertaining to forms, and the formal as pertaining to rules. To the first cluster belong the formal (...) as schematic; the formal as indifference to particulars; the formal as topic-neutrality; the formal as abstraction from intentional content; the formal as de-semantification. To the second cluster belong the formal as computable; the formal as pertaining to regulative rules; the formal as pertaining to constitutive rules. I analyze each of these eight variations, providing their historical background and raising related philosophical questions. The significance of this work of ?conceptual archeology? is that it may enhance clarity in debates where the notion of the formal plays a prominent role (such as debates where it is expected to play a demarcating role), but where it is oftentimes used equivocally and/or imprecisely. (shrink)

Many psychologists studying lay belief attribution and behavior explanation cite Donald Davidson in support of their assumption that people construe beliefs as inner causes. But Davidson’s influential argument is unsound; there are no objective grounds for the intuition that the folk construe beliefs as inner causes that produce behavior. Indeed, recent experimental work by Ian Apperly, Bertram Malle, Henry Wellman, and Tania Lombrozo provides an empirical framework that accords well with Gilbert Ryle’s alternative thesis that the folk construe beliefs as (...) patterns of living that contextualize behavior. (shrink)

Reflection on cases involving the occurrence of various types of perceptual activity suggests that the phenomenal character of perceptual experience can be partly determined by agential factors. I discuss the significance of these kinds of case for the dispute about phenomenal character that is at the core of recent philosophy of perception. I then go on to sketch an account of how active and passive elements of phenomenal character are related to one another in activities like watching and looking at (...) things. (shrink)

Дослідження спрямоване на окреслення взаємозв’язків теорії та практики арґументації і теорії ухвалення рішень. Фокус уваги спрямований на виявлення специфіки модусів мультимодальної арґументації, що передбачає послідовне розв’язання таких завдань: а) доповнити та уточнити дефініцію терміна «арґументація» у контексті застосування арґументів в процесі ухвалення рішень; б) розвести смислове поле термінів «переконувати» та «запевняти» в контексті само-арґументації (self-argumentation); в) висвітлити роль особистісних особливостей дієвця у процесі вибору; г) дослідити особливості вербальних та візуальних арґументів у процесі ухвалення рішень. Автор виходить із браку досліджень, присвячених (...) прикладному застосуванню теоретико-арґументативного наробку у процесі ухвалення рішень. Прийоми та методи арґументації пропонується розглянути крізь призму само-арґументації, де суб’єкт шукає підстави та надає докази для переконання і запевнення самого себе. Актуалізація цієї проблематики дає можливість залучити теоретичні здобутки філософії дії та активності, феноменології, когнітивних та комп’ютерних наук з метою розширення поля дослідження та виходу за окреслені дисциплінарні межі. Для розгляду теоретико-методологічної та джерельної бази дослідження був використаний системний підхід. Для порівняння арґументативних теорій та підходів були застосовані компаративний метод та метод аналогії. Автором обґрунтована необхідність прийняття до уваги теоретико-арґументативного наробку в контексті теорії ухвалення рішень. Дослідження на межі цих царин зумовлюють актуалізацію проблеми людини, як дієвця, як автора власних рішень, на шляху до яких постає необхідність пояснення та арґументації. Була висунута та обґрунтована гіпотеза щодо розгляду суб’єкта як одночасно адресанта і адресата в арґументативному процесі, що дало можливість підняти питання само-арґументації. У процесі останньої було проаналізовано місце різних модусів арґументації, зокрема вербального та візуального, а також наведено приклади сфер їхнього прикладного застосування. Наукові наробки в арґументативній царині відрізняються прикладним застосуванням. Уміння будувати, аналізувати та виокремлювати арґументи дають змогу не лише ретроспективно поглянути на арґументативний процес та допомогти обґрунтувати вже ухвалене рішення, але й надати перевагу певній альтернативі безпосередньо у ситуації вибору. Діалогічний характер арґументативного процесу можна тлумачити крізь призму само-арґументації, у процесі якої використовуються не лише вербальні, а й візуальні аргументи. На підставі розглянутих першоджерел продемонстровано, яким чином візуалізація інкорпорується в процес ухвалення рішень. (shrink)

Abstract: This paper examines the claim that agents' self-respect depends on receiving appropriate respect from others. It concentrates on a particular version of the claim defended by Avishai Margalit. The paper argues that Margalit's arguments fail to explain why the rival stoic view, that agents ultimately retain responsibility for their own self-respect, is incorrect.

Achilles need not catch the tortoise, although Achilles is faster than the tortoise. Zeno's premise does not determine whether Achilles can catch up. In this paper, I clarify this fact through a critical examination of Noya (2005), which criticizes Aoyama (2002) and Uemura (2002). Noya's solution smuggles the unnecessary premise of equal ratio to make Achilles catch up. However, his solution gives a new idea about what speed is. In the last part of this paper, I develop this idea and (...) explain the reason why Achilles usually catches up in the actual world. (shrink)

1. Logic, determinism and free will. The determinism-free will debate is perhaps as old as philosophy itself and has been engaged in from a great variety of points of view including those of scientific, theological and logical character; my concern here is to limit attention to two arguments from logic. To begin with, there is an argument in support of determinism that dates back to Aristotle, if not farther. It rests on acceptance of the Law of Excluded Middle, according to (...) which every proposition is either true or false, no matter whether the proposition is about the past, present or future. In particular, the argument goes, whatever one does or does not do in the future is determined in the present by the truth or falsity of the corresponding proposition. Surely no such argument could really establish determinism, but one is hard pressed to explain where it goes wrong. One now classic dismantling of it has been given by Gilbert Ryle, in the chapter ‘What was to be’ of his fine book, Dilemmas (Ryle 1954). We leave it to the interested reader to pursue that and the subsequent literature. (shrink)

This paper addresses the question whether evolutionary principles are compatible with epiphenomenalism, and argues for an affirmative answer. A general summary of epiphenomenalism is provided, along with certain specifications relevant to the issues of this paper. The central argument against compatibility is stated and rebutted. A specially powerful version of the argument, due to William James (1890), is stated. The apparent power of this argument is explained as resulting from a problem about our understanding of pleasure and an equivocation on (...) 'explanation'. Finally, an argument by Plantinga (2004), which applies to beliefs rather than phenomenal qualities, is stated and rebutted. (shrink)

This essay on the social history of logic instruction considers the programmatic writings of Carnap/Neurath, but especially in the widely read book by Lillian Lieber, Mits, Wits and Logic, where Mits is the man in the street and Wits the woman in the street. In the ‘pre-Toulmin’ days it was seriously argued that the intense study of formal logic would create a more rational frame of mind and have many beneficial effects upon the social and political life. It arose from (...) the conviction that most metaphysical conundrums, religious and political problems and even fanaticism had their root in the irrationality of ordinary discourse, which had to be replaced by the more logical ‘ideal language’ of Principia Mathematica. The enthusiastic promotion of formal logic occurred at a time when it was widely thought that minds could be ‘made over’, ‘reprogrammed’ by proper intervention. This stands in stark contrast to the motivation for teaching informal logic and critical thinking, as it becomes apparent in a 1981 exchange between Ralph Johnson and Gerald Massey in Teaching Philosophy. Most of this essay focuses on Lillian Lieber, an earnest and enthusiastic advocate of the cause of formal logic, and on the reasons for the widespread conviction that, for the sake of peace and social harmony, formal logic should, if possible, be taught to every man, woman and child. (shrink)