The big issues of medical ethics are more in the news than ever before. And yet they remain as stubborn and often as incendiary as ever. This book claims that in an effort to deal with the issues, mainstream philosophers have arbitrarily omitted many ethically relevant features in order to reduce the central problems to more tractable technical puzzles. The most gratuitous omissions have been the patient's point of view on the problem; the patient's ordinary life, which provides the wider (...) context for his point of view; and the ordinary language and concepts by which the patient tries to make sense of the problem. (shrink)

In A Social History of Truth, Shapin engages these universal questions through an elegant recreation of a crucial period in the history of early modern science: ...

One of the most influential of contemporary philosophers, Harry Frankfurt has made major contributions to the philosophy of action, moral psychology, and the study of Descartes. This collection of essays complements an earlier collection published by Cambridge, The Importance of What We Care About. Some of the essays develop lines of thought found in the earlier volume. They deal in general with foundational metaphysical and epistemological issues concerning Descartes, moral philosophy, and philosophical anthropology. Some bear upon topics in political philosophy (...) and religion. (shrink)

Epistemology has historically focused on individual inquirers conducting their private intellectual affairs independently of one another. As a descriptive matter, however, what people believe and know is largely a function of their community and culture, narrowly or broadly construed. Most of what we believe is influenced, directly or indirectly, by the utterances and writings of others. So social epistemology deserves at least equal standing alongside the individual sector of epistemology.

This essay responds to the thoughtful essays on the Order of Public Reason (OPR) by Elvio Baccarini, Giulia Bistagnino and Nenad Miscevic. All three essays interrogate OPR’s understanding of moral theory - “meta” matters about the nature of morality, reasons and modeling within moral theories. I first turn to the general understanding of the moral enterprise underlying OPR, explaining why it takes a view at odds with the contemporary mainstream in moral philosophy. I then explain the idea of moral truth (...) in OPR: when it comes to social morality, moral truth is necessarily a function of what can be endorsed by some collectivity. Th is leads to a fundamental worry about theories of public reason: why is the endorsement of the public so important? And if some sort of public endorsement is really so terribly important, how can a theory of public reason withstand the fact that it advances its own controversial claims that cannot be publicly endorsed? After considering when public endorsement is necessary, and when public reason theories can make controversial claims, I close by considering in what way OPR does, and in what way it does not, employ a thought experiment, and the complexities of that. (shrink)

While much of our knowledge relies on testimony or the words of others, until recently few philosophers had much to say about the nature of testimony or how we learn from another's words, but testimony has now become a popular topic. Jennifer Lackey's Learning from Words: Testimony as a Source of Knowledge is a useful and intelligent guide, a well informed and appreciative but critical and provocative commentary on a large and growing body of literature.According to Lackey, most of the (...) literature assumes that testimony can spread but not create knowledge, much as memory can be a reminder of old but not a source of new truth. Lackey maintains that the assumption is mistaken and offers an account of testimony, according to which, testimony can give rise to new knowledge as well as transmit old truths from one person to another.In her introduction, Lackey characterizes what she calls the belief view of testimony and suggests that this view dominates today's literature. On the belief view, testimony is a vehicle for expressing belief, and when I tell you that p, I express my belief that p with the intention …. (shrink)

The present paper constitutes a development of the position that illness, whether bodily or mental, should be analyzed as an incapacitating failure of bodily or mental capacities, respectively, to realize their functions. The paper undertakes this development by responding to two critics. It addresses first Szasz’s continued claims that (1) physical illness is the paradigm concept of illness and (2) a philosophical analysis of mental illness does not shed any light on the social and legal role of the idea. Then, (...) in reply to Wakefield, the aim is to defend the account as an interpretation of Aristotle and to argue that this Aristotelian view of mental illness is preferable to one that rests on a supposed value free account of human function. More generally the discussion points to the fact that both Wakefield and Szasz rely on a number of metaphysical assumptions about the supposedly empirical nature of medical diagnosis, about the relation between facts and values, and about mind and body (among others), which are open to challenge. In particular the paper indicates an aristotelian approach to the fusion, in the natural world, of so-called facts and values, and the relevance of this fusion to the analysis of the concept of illness. This suggests the debate over distinct conceptions of that concept must both illumine and be illuminated by these deeper metaphysical questions. (shrink)

Scientists, philosophers, and even the lay public commonly accept that schizophrenia stems from a biological or internal ‘dysfunction.’ However, this assessment is typically accompanied neither by well-defined criteria for determining that something is dysfunctional nor empirical evidence that schizophrenia satisfies those criteria. In the following, a concept of biological function is developed and applied to a neurobiological model of schizophrenia. It concludes that current evidence does not warrant the claim that schizophrenia stems from a biological dysfunction, and, in fact, that (...) unusual neural structures associated with schizophrenia may have functional or adaptive significance. The fact that current evidence is ambivalent between these two possibilities (dysfunction versus adaptive function) implies that schizophrenia researchers should be much more cautious in using the ‘dysfunction’ label than they currently are. This has implications for both psychiatric treatment as well as public perception of mental disorders. (shrink)

This paper is a critical analysis of the concept of mental disorder recently advanced by Jerome Wakefield. Wakefield suggests that mental disorders are most aptly conceived as "harmful dysfunctions" involving two distinct and separable components: the failure of the mechanism in the person to perform a natural function for which the mechanism was designed by natural selection, and a value judgment that the dysfunction is undesirable.

One of the philosophical discussions stimulated by the recent scientific study of psychopathy concerns the mental illness status of this construct. This paper contributes to this debate by recommending a way of approaching the problem at issue. By relying on and integrating the seminal work of the philosopher of psychiatry Bill Fulford, I argue that a mental illness is a harmful unified construct that involves failures of ordinary doing. Central to the present proposal is the idea that the notion of (...) failure of ordinary doing, besides the first personal experience of the patient, has to be spelled out also by referring to a normative account of idealised conditions of agency. This account would have to state in particular the conditions which are required for moral responsibility. I maintain that psychopathy is a unified enough construct that involves some harms. The question whether the condition involves also a failure of ordinary doing, as this notion is understood in this paper, is not investigated here. (shrink)

Claims that science should be more democratic than it is frequently arouse opposition. In this essay, I distinguish my own views about the democratization of science from the more ambitious theses defended by Paul Feyerabend. I argue that it is unlikely that the complexity of some scientific debates will allow for resolution according to the methodological principles of any formal confirmation theory, suggesting instead that major revolutions rest on conflicts of values. Yet these conflicts should not be dismissed as irresoluble.

Zašto se baviti istraživanjem ljudskog genoma ili dokazivanjem postojanja Higgsove čestice? Što te probleme čini značajnima ili vrijednima istraživanja? U novijim raspravama iz područja epistemologije može se pronaći bar dva shvaćanja problema epistemičke značajnosti: istraživačko pitanje ili spoznajni problem može biti praktično značajan ili intrinzično epistemički značajan, ovisno o tome da li su razlozi koji podržavaju značajnost problema praktični ili epistemički. U ovom radu bavim se pitanjem mogućnosti određivanja značajnosti problema iz čisto epistemičke perspektive. U tom pogledu argumentiram da ne (...) postoje čisto epistemički razlozi koji bi mogli odrediti važnost spoznajnog problema. Argument je baziran na trima prigovorima: epistemička dužnost neopravdano se poistovjećuje s epistemičkim opravdanjem, ne uzima se u obzir ovisnost epistemičkih razloga o konceptualnim shemama i zanemaruje se neograničenost opravdavalačkog potencijala evidencijske građe. (shrink)

The standard philosophical project of analysing the concept of knowledge has radical defects in its arbitrary restriction of the subject matter, and its risky theoretical presuppositions. Edward Craig suggests a more illuminating approach, akin to the `state of nature' method found in political theory, which builds up the concept from a hypothesis about the social function of knowledge and the needs it fulfils. Light is thrown on much that philosophers have written about knowledge, about its analysis and the obstacles to (...) its analysis, and on the debate over scepticism. It becomes apparent why many languages not only have such constructions as `knows whether' and `knows that', but also have equivalents of `knows how to' and `know' followed by a direct object. Thus the inquiry is both broadened in scope and made theoretically less fragile. (shrink)