In this paper I introduce a problem regarding whether there are good reasons to accept fallibilism about justified belief. According to this species of fallibilism, one can be justified in believing a proposition on the basis of reasons that do not justify certainty. Call such reasons “fallible reasons.” The problem is this: can one justifiably believe fallibilism on the basis of fallible reasons? To do so would seem to beg the question. If you are undecided as to whether you should (...) accept anything on the basis of fallible reasons, then you should also be undecided as to whether you should accept fallibilism on the basis of such reasons. In this paper I consider several possible responses to this problem. I argue that the most appealing is to grant that good but fallible reasons on behalf of fallibilism are possible, and that this shows that one’s basic rational commitments cannot be defended in a non-circular fashion. (shrink)

Persistent activity can be the product of mechanisms other than attractor reverberations. The single-unit data presented by Amit cannot discriminate between the different mechanisms. In fact, single-unit data do not appear to be adequate for testing neural network models.

Reality testing is the process by which we distinguish our own perceptual states from imagination or episodic memory. I argue that reality testing is a metacognitive process. Since reality testing is also accomplished by creatures who lack mental state concepts, it follows that reality testing is a nonconceptual metacognitive process. I also provide prima facie evidence that reality testing is a necessary condition for prototypical cognitive states like belief. It follows that metacognition is phylogenetically and logically prior to cognition in (...) many cases. (shrink)

Subjective consciousness and self-representation Content Type Journal Article Pages 1-9 DOI 10.1007/s11098-011-9765-7 Authors Robert Van Gulick, Department of Philosophy, Syracuse University, Syracuse, NY, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.

This paper aims to outline, and argue for, an approach to episodic memory broadly in the spirit of knowledge-first epistemology. I discuss a group of influential views of epsiodic memory that I characterize as ‘two-factor accounts’, which have both proved popular historically and have also seen a resurgence in recent work on the philosophy of memory. What is common to them is that they try to give an account of the nature of episodic memory in which the concept of knowledge (...) plays no explanatory role. I highlight some parallels between these two-factor accounts and attempts to give a reductive definition of knowledge itself. I then discuss some problems two-factor accounts of episodic memory face in explaining the distinctive sense in which episodic recollection involves remembering personally experienced past events, before sketching an alternative approach to episodic memory, which takes as basic the idea that episodic memory involves the retention of knowledge. I argue that we can give an exhaustive constitutive account of what episodic memory is, and how it differs from other types of mental states, by considering what particular type of knowledge is retained in episodic memory, and what exactly having that knowledge consists in. (shrink)

In this chapter, we outline the interdisciplinary contributions that philosophy, psychology, and neuroscience have provided in the understanding of the self and identity, focusing on one specific line of burgeoning research: the importance of morality to perceptions of self and identity. Of course, this rather limited focus will exclude much of what psychologists and neuroscientists take to be important to the study of self and identity (that plethora of self-hyphenated terms seen in psychology and neuroscience: self-regulation, self-esteem, self-knowledge, self-concept, self-perception, (...) and more). We will likewise not engage with many canonical philosophical treatments of self and identity. But we will lay out a body of research that brings together classic themes in philosophy, psychology, and neuroscience to raise empirically tractable philosophical questions, and philosophically rigorous empirical questions about self and identity. More specifically, in section 4.2, we will review some recent research that has treated traditional philosophical questions about self and identity as empirical questions. Within this body of work, we will be primarily concerned with the finding that morality (more so than memory) is perceived to be at the core of self and identity. Then, in section 4.3, we raise and respond to a variety of questions and criticisms: first, about the operationalization of identity concepts in the empirical literature; second, about the generalizability of the moral self effect; third, about the direction of change; fourth, about connections with recent work in neuroscience; and fifth, about the target of evaluation. Finally, in section 4.4, we consider a variety of implications and applications of this work on the moral self. Throughout, we aim to highlight connections between classical themes in philosophy, psychology, and neuroscience, while also suggesting new directions for interdisciplinary collaboration. (shrink)

In this paper, I defend the agent/patient distinction against critics who argue that causal interactions are symmetrical. Specifically, I argue that there is a widespread type of causal interaction between distinct entities, resulting in a type of ontological asymmetry that provides principled grounds for distinguishing agents from patients. The type of interaction where the asymmetry is found is when one of the entities undergoes a change in kind, structure, powers, or intrinsic properties as a result of the interaction while the (...) other does not. Interactions of this type are widespread in molecular biology and chemistry. I focus specifically on (i) the actions of enzymes on substrates and (ii) water molecules breaking the bonds of polarized molecules. Finally, I respond to objections by laying out and to a limited extent defending three commitments of my account: emergent entities and powers, realism about chemical kinds or structures, and the assumption of the agent/patient distinction in functional attributions in biology. (shrink)

Our aim in this entry is to articulate the state of the art in the moral psychology of personal identity. We begin by discussing the major philosophical theories of personal identity, including their shortcomings. We then turn to recent psychological work on personal identity and the self, investigations that often illuminate our person-related normative concerns. We conclude by discussing the implications of this psychological work for some contemporary philosophical theories and suggesting fruitful areas for future work on personal identity.

In his Bayesian Nets and Causality, Jon Williamson presents an ‘Objective Bayesian’ interpretation of probability, which he endeavours to distance from the logical interpretation yet associate with the subjective interpretation. In doing so, he suggests that the logical interpretation suffers from severe epistemological problems that do not affect his alternative. In this paper, I present a challenge to his analysis. First, I closely examine the relationship between the logical and ‘Objective Bayesian’ views, and show how, and why, they are highly (...) similar. Second, I argue that the logical interpretation is not manifestly inferior, at least for the reasons that Williamson offers. I suggest that the key difference between the logical and ‘Objective Bayesian’ views is in the domain of the philosophy of logic; and that the genuine disagreement appears to be over Platonism versus nominalism. (shrink)

Do Descartes, Locke, and Hume have an internalist or externalist view of epistemic justification? Internalism is, roughly, the view that a belief that p is justified by a mental state, such as the awareness of evidence. By contrast, externalism is, roughly, the view that a belief that p is justified by facts about the belief-forming process, such as the reliability of the belief-forming process. I argue that they all think that the awareness of evidence is required for justification, but none (...) of them think that the awareness of evidence alone is sufficient for justification. Similarly, I argue that they all think that reliability of the belief-forming process is required for justification, but none of them think reliability alone is sufficient for justification. So, neither a fully internalist position nor a fully externalist position adequately captures their views of justification; rather, both the supporting evidence and the reliability of the belief-forming process explain why we should hold those beliefs, and hence explain why those beliefs are justified. Thus, they each have a partly internalist, partly externalist view of justification. (shrink)

After introducing the new field of cultural evolution, we review a growing body of empirical evidence suggesting that culture shapes what people attend to, perceive and remember as well as how they think, feel and reason. Focusing on perception, spatial navigation, mentalizing, thinking styles, reasoning (epistemic norms) and language, we discuss not only important variation in these domains, but emphasize that most researchers (including philosophers) and research participants are psychologically peculiar within a global and historical context. This rising tide of (...) evidence recommends caution in relying on one’s intuitions or even in generalizing from reliable psychological findings to the species, Homo sapiens. Our evolutionary approach suggests that humans have evolved a suite of reliably developing cognitive abilities that adapt our minds, information-processing abilities and emotions ontogenetically to the diverse culturally-constructed worlds we confront. (shrink)

This volume reflects the development and theoretical foundation of a new paradigm for critical thinking based on inquiry. The field of critical thinking, as manifested in the Informal Logic movement, developed primarily as a response to the inadequacies of formalism to represent actual argumentative practice and to provide useful argumentative skills to students. Because of this, the primary focus of the field has been on informal arguments rather than formal reasoning. Yet the formalist history of the field is still evident (...) in its emphasis, with respect to both theory and pedagogy, on the structure and evaluation of individual, de-contextualized arguments. It is our view that such a view of critical thinking is excessively narrow and limited, failing to provide an understanding of argumentation as largely a matter of comparative evaluation of a variety of contending positions and arguments with the goal of reaching a reasoned judgment on an issue. As a consequence, traditional critical thinking instruction is problematic in failing to provide the reasoning skills that students need in order to accomplish this goal. Instead, the goal of critical thinking instruction has been seen largely as a defensive one: of learning to not fall prey to invalid, inadequate, or fallacious arguments. (shrink)

In the book, I provide an account of what it is for an agent to have an ability. According to the Success View, abilities are all about success across possible situations. In developing and applying the view, the book elucidates the relation between abilities on the one hand and possibility, counterfactuals, and dispositions on the other; it sheds light on the distinction between general and specific abilities; it offers an understanding of degrees of abilities; it explains which role intentions and (...) performances play for the having of an ability, how abilities relate to success and failure, and gives an outlook at how the view might be applied to the free will debate and time travel. (shrink)

We defend Laurence Nemirow’s and David Lewis’s Ability Hypothesis against Paul Raymont’s criticisms in defense of Jackson’s Knowledge Argument. According to the Ability Hypothesis, what Mary lacked when she was in her black-and-white room was a set of abilities; she did not know how to recognize or imagine certain types of experience. Her subsequent discovery of what it is like to experience color amounts to no more than her acquiring these abilities. Appealing to the Molyneux test, Raymont has argued that (...) knowledge of what an experience is like cannot be equated with the possession of any set of abilities, since one can be in possession of a recognitional ability concerning a certain type of experience without knowing what that experience is like. We argue that the intermodal recognitional ability in the Molyneux test and similar ones depends on previous experience and thus makes an implicit appeal to knowledge of what it is like. (shrink)

Emotion Review, Volume 14, Issue 1, Page 3-14, January 2022. Advocates for the psychological construction of emotion view themselves as articulating a non-essentialist alternative to basic emotion theory's essentialist notion of affect programs. Psychological constructionists have also argued that holding essentialist assumptions about emotions engenders misconceptions about the psychological constructionist viewpoint. If so, it is important to understand what psychological constructionists mean by “essentialism” and “non-essentialism.” To advance the debate, I take a deeper dive into non-essentialism, comparing the non-essentialist views (...) of the early empiricists with those of the psychological constructionists, focusing on the theories of James Russell and Lisa Barrett. Using Lakatos’ notion of scientific research programs, I also describe how Russell's and Barrett's views have evolved into different and potentially competing research programs under the psychological constructionist banner. (shrink)

Amit's Hebbian model risks being overexplanatory, since it does not depend on specific physiological modelling of cortical ANNs, but concentrates on those phenomena which are modelled by a large class of ANNs. While offering a strong demonstration of the presence of Hebb's “cell assemblies,” it does not offer an equal account of Hebb's “phase sequence” concept.

Ethical discourse and fallacy theory come together in a natural way over concepts such as bias, prejudice, preconceived opinion, prototypical and stereotypical thinking, dogmatism and loyalty. By and large, these are concepts that have not been sufficiently worked up to bear the theoretical weight either of ethics or of logic. The present paper seeks to ameliorate this situation. It proposes that situations describable by any such concepts partition into (a) the rationally and morally regrettable and (b) the rationally and morally (...) impeccable, and in any event, unavoidable. Finding (b) will come as a surprise to some theorists. (shrink)

The vision of natural kinds that is most common in the modern philosophy of biology, particularly with respect to the question whether species and other taxa are natural kinds, is based on a revision of the notion by Mill in A System of Logic. However, there was another conception that Whewell had previously captured well, which taxonomists have always employed, of kinds as being types that need not have necessary and sufficient characters and properties, or essences. These competing views employ (...) different approaches to scientific methodologies: Mill’s class-kinds are not formed by induction but by deduction, while Whewell’s type-kinds are inductive. More recently, phylogenetic kinds (clades, or monophyletic-kinds) are inductively projectible, and escape Mill’s strictures. Mill’s version represents a shift in the notions of kinds from the biological to the physical sciences. (shrink)

Theories concerning the structure, or format, of mental representation should (1) be formulated in mechanistic, rather than metaphorical terms; (2) do justice to several philosophical intuitions about mental representation; and (3) explain the human capacity to predict the consequences of worldly alterations (i.e., to think before we act). The hypothesis that thinking involves the application of syntax-sensitive inference rules to syntactically structured mental representations has been said to satisfy all three conditions. An alternative hypothesis is that thinking requires the construction (...) and manipulation of the cognitive equivalent of scale models. A reading of this hypothesis is provided that satisfies condition (1) and which, even though it may not fully satisfy condition (2), turns out (in light of the frame problem) to be the only known way to satisfy condition (3). (shrink)

Compatibilist methods borrowed from the free will debate are often used to establish doxastic freedom and epistemic responsibility. Certain analogies between the formation of intention and belief make this approach especially promising. Despite being a compatibilist myself in the practical debate, I will argue that compatibilist methods fail to establish doxastic freedom. My rejection is not based on an argument against the analogy of free will and free belief. Rather, I aim at showing that compatibilist free will and free belief (...) are equally misguided because freedom is a concept that only applies to an agent’s actions and not to her mental attitudes. Compatibilist strategies that seek to define control by reason-responsiveness merely weaken the conditions for freedom such that arbitrary forms of control can be defined. I will demonstrate that these methods also commit to freedom of fear, freedom of hope and freedom of anger. However, I accept the compatibilist challenge to account for the addict’s and the paranoid’s unfreedom. I will sketch a unified approach to compatibilist free agency that does justice to these phenomena without the help of free will or free belief. (shrink)

Some habits are vital to who we are in that they shape both our self-perception and how we are seen by others. This is so, I argue, because there is a constitutive link between what I shall call ‘identity-shaping habits’ and narrative agency. Identity-shaping habits are paradigmatically acquired and performed by persons. The ontology of personhood involves both synchronic and diachronic dimensions which are structurally analogous to the synchronic acquisition and the diachronic performance of habits, and makes persons distinctly suitable (...) to being shaped by habits. Since habits differ vastly in their scope, I develop a conceptualization that carves out defining features of identity-shaping habits. Such habits, I venture, fundamentally alter a person’s embodiment such that the alterations to their psychological and physiological make-up vitally inform their persistence—if not metaphysically, then at least practically by crucially shaping one’s narrative agency. (shrink)

In philosophy, the criteria for personhood (PH) at a specific point in time (synchronic), and the necessary and sufficient conditions of personal identity (PI) over time (diachronic) are traditionally separated. Hence, the transition between both timescales of a person's life remains largely unclear. Personal habits reflect a decision-making (DM) process that binds together synchronic and diachronic timescales. Despite the fact that the actualization of habits takes place synchronically, they presuppose, for the possibility of their generation, time in a diachronic sense. (...) The acquisition of habits therefore rests upon PI over time; that is, the temporal extension of personal decisions is the necessary condition for the possible development of habits. Conceptually, habits can thus be seen as a bridge between synchronic and diachronic timescales of a person's life. In order to investigate the empirical mediation of this temporal linkage, we draw upon the neuronal mechanisms underlying DM; in particular on the distinction between internally and externally guided DM. Externally guided DM relies on external criteria at a specific point in time (synchronic); on a neural level, this has been associated with lateral frontal and parietal brain regions. In contrast, internally guided DM is based on the person's own preferences that involve a more longitudinal and thus diachronic timescale, which has been associated with the brain's intrinsic activity. Habits can be considered to reflect a balance between internally and externally guided DM, which implicates a particular temporal balance between diachronic and synchronic elements, thus linking two different timescales. Based on such evidence, we suggest a habit-based neurophilosophical approach of PH and PI by focusing on the empirically-based linkage between the synchronic and diachronic elements of habits. By doing so, we propose to link together what philosophically has been described and analyzed separately as PH and PI. (shrink)

Models of dream analysis either assume a continuum of waking and dreaming or the existence of two dissociated realities. Both approaches rely on different methodology. Whereas continuity models are based on content analysis, discontinuity models use a structural approach. In our study, we applied both methods to test specific hypotheses about continuity or discontinuity. We contrasted dream reports of congenitally deaf-mute and congenitally paraplegic individuals with those of non-handicapped controls. Continuity theory would predict that either the deficit itself or compensatory (...) experiences would surface in the dream narrative. We found that dream form and content of sensorially limited persons was indifferent from those of non-handicapped controls. Surprisingly, perceptual representations, even of modalities not experienced during waking, were quite common in the dream reports of our handicapped subjects. Results are discussed with respect to feedforward mechanisms and protoconsciousness theory of dreaming. (shrink)

The traditional debate between compatibilists and incompatibilists was based on the assumption that if determinism deprives us of free will and moral responsibility, it does so by making it true that we can never do other than what we actually do. All parties to the debate took for granted the truth of a claim now widely known as "the principle of alternate possibilities": someone is morally responsible only if he could have done otherwise. In a famous paper, Harry Frankfurt argued (...) that the principle of alternate possibilities is false. I argue that Frankfurt's argument rests on a modal fallacy. (shrink)

A central debate in the current philosophical literature on temporal experience is over the following question: do temporal experiences themselves have a temporal structure that mirrors their temporal contents? Extensionalists argue that experiences do have a temporal structure that mirrors their temporal contents. Atomists insist that experiences don’t have a temporal structure that mirrors their contents. In this paper, I argue that this debate is misguided. Both atomism and extensionalism, considered as general theories of temporal experience, are false, since temporal (...) experience is not a single undifferentiated phenomena as both theories require. I argue for this conclusion in two steps. First, I show that introspection cannot settle the debate. Second, I argue that the neuroscientific evidence is best read as revealing a host of mechanisms involved in temporal perception - some admitting of an extensionalist interpretation while others admitting only of an atomistic interpretation. As a result, neither side of the debate wins. (shrink)

ABSTRACTThis essay connects the two critical realist ideas of underlabouring and meta-theory, making the argument that the process of underlabouring and making ‘disclosure and transformation of the deep categorical structures of science and theory’ is ideal for clarifying strata of theory and therefore points of agreement between different practitioners. Using the 1980s debates over feminism in art history, I show how two important interlocutors – T. J. Clark and Griselda Pollock – used Marxist meta-theory to establish a baseline on which (...) their domain-specific concerns might diverge. A return to this sense of shared agreement and disagreement is urged. (shrink)

This paper elaborates on relationalism about space and time as motivated by a minimalist ontology of the physical world: there are only matter points that are individuated by the distance relations among them, with these relations changing. We assess two strategies to combine this ontology with physics, using classical mechanics as example: the Humean strategy adopts the standard, non-relationalist physical theories as they stand and interprets their formal apparatus as the means of bookkeeping of the change of the distance relations (...) instead of committing us to additional elements of the ontology. The alternative theory strategy seeks to combine the relationalist ontology with a relationalist physical theory that reproduces the predictions of the standard theory in the domain where these are empirically tested. We show that, as things stand, this strategy cannot be accomplished without compromising a minimalist relationalist ontology. (shrink)

Can we really perceive absences, i.e., missing things? Sartre tells us that when he arrived late for his appointment at the café, he saw the absence of his friend Pierre. Is that really what he saw? Where was it, exactly? Why didn’t Sartre see the absence of other people who were not there? Why did other people who were there not see the absence of Pierre? The perception of absences gives rise to a host of conundrums and is constantly on (...) the verge of conceptual confusion. Here I focus on the need to be clear about four sorts of distinctions: (i) the difference between perceiving an absence and perceiving something that is absent; (ii) the difference between perceiving an absence and an absence of perceiving; (iii) the difference between perceiving an absence and perceiving something as an absence; and (iv) the difference between perceiving an absence and perceiving that something is absent. (shrink)

Profiling technologies are the facilitating force behind the vision of Ambient Intelligence in which everyday devices are connected and embedded with all kinds of smart characteristics enabling them to take decisions in order to serve our preferences without us being aware of it. These technological practices have considerable impact on the process by which our personhood takes shape and pose threats like discrimination and normalisation. The legal response to these developments should move away from a focus on entitlements to personal (...) data, towards making transparent and controlling the profiling process by which knowledge is produced from these data. The tendency in intellectual property law to commodify information embedded in software and profiles could counteract this shift to transparency and control. These rights obstruct the access and contestation of the design of the code that impacts one’s personhood. This triggers a political discussion about the public nature of this code and forces us to rethink the relations between property, privacy and personhood in the digital age. (shrink)

Phineas Gage’s story is typically offered as a paradigm example supporting the view that part of what matters for personal identity is a certain magnitude of similarity between earlier and later individuals. Yet, reconsidering a slight variant of Phineas Gage’s story indicates that it is not just magnitude of similarity, but also the direction of change that affects personal identity judgments; in some cases, changes for the worse are more seen as identity-severing than changes for the better of comparable magnitude. (...) Ironically, thinking carefully about Phineas Gage’s story tells against the thesis it is typically taken to support. (shrink)

The personal identity relation is of great interest to philosophers, who often consider fictional scenarios to test what features seem to make persons persist through time. But often real examples of neuroscientific interest also provide important tests of personal identity. One such example is the case of Phineas Gage – or at least the story often told about Phineas Gage. Many cite Gage’s story as example of severed personal identity; Phineas underwent such a tremendous change that Gage “survived as a (...) different man.” I discuss a recent empirical finding about judgments about this hypothetical. It is not just the magnitude of the change that affects identity judgment; it is also the negative direction of the change. I present an experiment suggesting that direction of change also affects neuroethical judgments. I conclude we should consider carefully the way in which improvements and deteriorations affect attributions of personal identity. This is particularly important since a number of the most crucial neuroethical decisions involve varieties of cognitive enhancements or deteriorations. (shrink)

Brentano held that every mental phenomenon has an object and is conscious (the dual relation thesis). The dual relation thesis faces a number of well-known problems. The paper explores how Brentano tried to overcome these problems. In considering Brentano's responses, the paper sheds light on Brentano's theory of judgement that underpins his philosophy of mind.

The question “What is the relationship between the self and mental disorder?” is especially important for mental health professionals interested in understanding and treating patients, as most mental disorders are intimately tied to self‐related concerns, such as loss of self‐esteem and self‐control, or diminished agency and autonomy. Philosophy, along with the cognitive and behavioral sciences, offers a wealth of conceptual and empirical resources to answer this question, as the concepts of the self and psychopathology have occupied a central place in (...) these fields since their inception. Interestingly, and unfortunately, however, scientific psychiatry, in its approach to mental disorder as primarily a cluster of signs and symptoms has been slow in acknowledging the advances in conceptualizing and investigating mental disorders in relation to the self. The article addresses this problem and offers solutions for better cross‐fertilization between empirical and philosophical inquiry into the self and psychiatric research on mental disorders. The first part evaluates what empirically informed philosophical inquiry and philosophically informed empirical inquiry offer to the examination of the relationship between the self and mental disorders. The second part argues that scientific psychiatry has missed opportunities to find effective treatments for mental disorders because of its insularity from debates in naturalistic philosophy and cognitive and behavioral sciences. Psychiatry has much to gain from the conceptual, scientific, and clinical resourcefulness of philosophy's collaboration with the cognitive and behavioral sciences. (shrink)

My aim in this paper is to go some way towards showing that the maintenance of hard and fast dichotomies, like those between mind and body, and the real and the virtual, is untenable, and that technological advance cannot occur with being cognisant of its reciprocal ethical implications. In their place I will present a softer enactivist ontology through which I examine the nature of our engagement with technology in general and with virtual realities in particular. This softer ontology is (...) one to which I will commit Kant, and from which, I will show, certain critical moral and emotional consequences arise. It is my contention that Kant’s logical subject is necessarily embedded in the world and that Kant, himself, would be content with this view as an expression of his inspired response to the ‘‘scandal to philosophy... that the existence of things outside us... must be accepted merely on faith’’ [Bxl]. In keeping with his arguments for the a priori framing of intuition, the a priori structuring of experience through the spontaneous application of the categories, the synthesis of the experiential manifold, and the necessity of a unity of apperception, I will present an enactivist account of agency in the world, and argue that it is our embodied and embedded kinaesthetic engagement in our world which makes possible the syntheses of apprehension, reproduction and recognition, and which, in turn, make possible the activity of the reproductive or creative imagination. (shrink)

Justice is a contested concept. There are many different and competing conceptions, i.e. interpretations of the concept. Different domains of justice deal with different fields of application of justice claims, such as structural justice, distributive justice, participatory justice or recognition. We present a formal conceptual structure of justice applicable to all these domains. We show that conceptions of justice can be described by specifying the following conceptual elements: the judicandum, the community of justice including claim holders and claim addressees, their (...) claims, the informational base for the assessment, the principles of justice, and on a more practical level, the instruments of justice. By specifying these conceptual elements of justice, it is possible to analyse and compare different conceptions of justice, to assess their internal consistency, to explore new definitions of justice in an analytical way, and to explicate an idea of justice in a manner that provides concrete links to the relevant context. (shrink)

The notion of similarity plays a central role in Quine’s theory of Universals and it is with the help of this notion that Quine intends to define the concept of kind which also plays a central role in the theory. But as Quine has admitted, his attempts to define kinds in terms of similarities were unsuccessful and it is mainly because of this shortcoming that Quine’s theory has been ignored by several philosophers (see, e.g., Armstrong, D. M. (1978a). Nominalism and (...) realism: Universals and Scientific realism (Vol. I). Cambridge: Cambridge University Press). In the present paper, I propose an alternative framework that accounts for the phenomena that Quine intends to explain with his resemblance theory. The framework agrees with Quine’s austere ontology; in particular, it does not assume the existence of properties and of possible worlds. (I will mention below Quine’s reason for rejecting properties and possible worlds. For a theory of Universals that assumes possible worlds, see, e.g., Rodriguez-Pereyra, G. (2002). Resemblance nominalism: A solution to the problem of Universals. Oxford: Clarendon Press.) Moreover, the framework is extensionalist since the abstract entities it assumes are classes and these can be individuated extensionally, for classes are identical if their members are identical. Finally, I will refute some of the objections to Quine’s approach that have been raised by Armstrong and Oliver [(1996). The metaphysics of properties. Mind, 105, 1–80.] and I will argue that, contrary to what has been claimed by Oliver in a comment on Lewis [(1986). On the plurality of worlds. Oxford: Blackwell.], Quine is able to specify an important set of sparse properties. (shrink)

The notion of similarity plays a central role in Quine's theory of Universals and it is with the help of this notion that Quine intends to define the concept of kind which also plays a central role in the theory. But as Quine has admitted, his attempts to define kinds in terms of similarities were unsuccessful and it is mainly because of this shortcoming that Quine's theory has been ignored by several philosophers. Nominalism and realism: Universals and Scientific realism. Cambridge: (...) Cambridge University Press). In the present paper, I propose an alternative framework that accounts for the phenomena that Quine intends to explain with his resemblance theory. The framework agrees with Quine's austere ontology; in particular, it does not assume the existence of properties and of possible worlds.. Resemblance nominalism: A solution to the problem of Universals. Oxford: Clarendon Press.) Moreover, the framework is extensionalist since the abstract entities it assumes are classes and these can be individuated extensionally, for classes are identical if their members are identical. Finally, I will refute some of the objections to Quine's approach that have been raised by Armstrong and Oliver [. The metaphysics of properties. Mind, 105, 1-80.] and I will argue that, contrary to what has been claimed by Oliver in a comment on Lewis [. On the plurality of worlds. Oxford: Blackwell.], Quine is able to specify an important set of sparse properties. (shrink)

In this paper I aim to make sense of our pre‐theoretic intuitions about dispositions by presenting an argument for the identity of a disposition with its putative categorical base. The various possible ontologies for dispositions are outlined. The possibility of an empirical proof of identity is dismissed. Instead an a priori argument for identity is adapted from arguments in the philosophy of mind. I argue that dispositions occupy, by analytic necessity, the same causal roles that categorical bases occupy contingently and (...) that properties with identical causal roles are identical. The validity of the argument depends upon the possibility of overdetermination of disposition manifestations being rejected. ‘Ungrounded dispositions’ are dismissed as not genuine dispositions. Identity conditions for dispositions and categorical bases are outlined. (shrink)

Arguments from thought experiment ask the reader to imagine some hypothetical, sometimes exotic, often fantastic, scenario for the sake of illustrating or countering some claim. Variously characterized as mental experimentation, imaginary cases, and even crazy cases, thought experiments figure into both scientific and philosophical arguments. They are often criticized for their fictive nature and for their lack of grounding. Nevertheless, they are common especially in arguments in ethics and philosophy of mind. Moreover, many thought experiments have spawned variations that attempt (...) to both affirm and refute their original arguments. These emended thought experiments exhibit a variety of styles, details, and embellishments. A rhetorical analysis of these variations suggests a reciprocal influence between the arguers' selection of details and their philosophical commitments. I offer examples of this relationship from the variations on John Searle's Chinese Room thought experiment and Judith Thomson's unconscious violinist thought experiment. (shrink)